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Full text of "Sermons, doctrinal and practical"



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SERMONS: 

DOCTRINAL AND PRACTICAL 



BY 



SEVERAL AUTHORS. J» 

r . ^ 



W A Z : 

TALtM O HIDAYAT KE LIYE, 

KAf EK MUSANNIFON KE. 



1. Ll'cx.nAJt.^r\^^ dgiJti 



ALLAHABAD : 

PRESBYTERIAN MISSION PRESS, 
1846. 



As principal Editor of this volume of Sermons, it is proper to say, that some 
of the authors gave me permission to curtail, or otherwise alter their per- 
formances ; and I have, to a small extent, availed myself of this permission. 
OtWji gave me no discretionary power, and their Sermons are given as sent. 

The delay in publishing the work has arisen partly from the promised sermons, 
in some cases, not having been sent promptly, and partly from the fact that the 
work could only be carried on in the intervals of other engagements. 

My best thanks are due, and offered, to those who have so kindly contributed 
to the work. 

JOS. WARREN. 

Allahabad, 2 March, 1846. 



ERRATUM. 

The initial of the Christian name of the Rev. Mr. Hoernle is by mistake printed 
P. It should be T, 






FIHRIST>K^^SOLOG.IG 



Safha, 

I. Khuda ki khassiyat aur sifaton ka bayan, 1 

II. Khudd ki sifatos men, 10 

III. Taslis ke bayan merj, 21 

IV. Khuda ke sath insan ki nisbat, 29 

V. Insan ki burai, 34 

VI. Masih ka kafara karna,. . .. ^ 3S 

VII. Masih ki sadaqat gunah ki mu^fi ki bunyad, 43 

VIII. Masih ki mahabbat ka bayan, 51 

IX. Tman ki babat, 67 

X. Lut ki jorii ka ahwal — PahU Hissa, . . . . 64 

XL Lut kijoru ka ahwal — Diisra Hissa, 69 

XII. Sar i nau paida hone meo, 74 

XIII. Taqaddus ki babat, 84 

XIV. Asha i Rabbani, yd fasah i Masihi, 90 

XV. Masihion ki jawabdihi, •. .. 101 

XVI. Masih hamari rasti, pakizagi aur ^ihalasf, lOS 

XVIL Adalat ka din, 114 

XVIIL Roza i haqiqi ki kaifiyat, 119 

XIX. Khuda ki mahabbat, 128 

XX. Musibaton men tasalH, .. .. , 138 

XXI. Khuda apne logon ki ja i panah, . . 144 

XXII. Riihaiii bazar ki babat, 148 

XXIII. Ruhani lardi ki babat, 152 

XXIV. Itwdr, ya sabat ki hifazat, 155 

XXV. Qinaatki babat, 164 

XXVI. Masih ka jua mulaim, 172 

XXVII. Ruhani daur daurne ki babat, 181 

XXVIIL Chaurasiwan Zabiir, 189 

XXIX. Ruhani gam ki mubarakbadi, 196 



4 FIHRIST. 

Sqfha. 

XXX. Isa Masih ka iqrar i w^jib karna, 199 

XXXI. Ruhani zindagi, 202 

XXXII. Shariat ka khulasa, 205 

XXXIII. Sabab ki jin se dxmyi Masihi mazhab se dushmani 

rakhti hai, 208 

XXXIV. Masih ki bhereu kaun hain ? 216 

XXXV. rm^n ki zururat, 220 

XXXVI. Dil ki pakizagi kis tarah hdsil ho sakti hai ? . . . . 223 

XXXVII. Tsd Masjh apni umraat ka bachanewala hai, . . . , 226 

XXXVIII. Pahla Zabdr, 229 



MASm KE MANSAB. 

Safha. 

Masih kj Miyanjjgari ki ^hassiyat, 241 

Masih ki Nabuwat ka pahla hissa — Khuda ki marzi ko zahir karnd, 246 

Masih ki Nabuwat ka dusra hissa — Aql ko raushan karna, . . 249 

Masih ki Kahanat ki qism aur zururat, 253 

Hamare Sardar K^hin ki qurbani ki j^hubi — Us ki Kahanat ka 

pahla hissa, 257 

Masih k) sifarish karni — Us ki Kahanat ka diisra hissa, . . . . 261 

Masih ka hamare hye badl^ dend — Us ki Kahanat ka pahla hasil, 263 
Miras Masih ki qurbani se kharidi hiii — Us ki Kahanat ka dusra 

hasU 269 

Masih ka Badshahi mansab— Us ka nih^ni asr insan ke dil par, 274 
Masih k^ B^dshdhi mansab— U& ka intizam o parwardig^ri bar- 

guzidoft ke wdste, 279 



I. 



KHUDA KI KHASSIYAT AUR SIFATON KK BAYAM, 
Rev. J. Wilson ki' tasni'f. 



Kyd tu taldsh karne se Kkudd ko darydft kar saktd ? yd Al Qddir ko' 
kulli darydft karne ke qdb'd hai ? Wuh dsmdnon se unchd hai ; tu 
kyd kar saktd ? pdtdl se bhf nichd hai ; td kyd pahchdn saktd hai P — 
Aiyub, 1 1 : 7, 8. 
Jo admi ki kisi badshah, ya sard^r, ya aqa ki khidmat qabul kare, 
jis ke hatbon mea us ki zindagi aur kbairiyat hain, agar aqil aur 
shuiirwar ho, albatta apne aqa ke mizaj aur marzi, aur adaton ke dar- 
yaft karne men bari koshisb karega. Yim us ke ibsan aur razaraandi 
ke basil karne ka wasila bath ata hai. Aur isi tarah khadim ko ma- 
lum bo jata hai, ki kaun kaun kam us ke aqa ko khusb ate hain, aur 
wuh kic kamon se bezar bota hai, Aur jo khadim ki in baton ki 
daryaft karne men gafil ho, nadan aur qusiirwar thahre ; aur raud- 
dat na guzre jab tak us ka aqa us se bezar bokar use tadib aur saza 
dega. 

Wuhi bat sacbcbi aur sabit hai bani adam aur un ke Khabq ke dar- 
miyan. Wuh hamara Malik aur Aqa hai, aur ham us ke bande. To 
ham par farz hai, ki hattal maqdur Malik ki marzi aur sifatori ko dar- 
yaft kareu. Kyunki jo jo in se nawaqif rabe, albatta bahut bar jab 
samajhti, ki apne Khabq ki marzi baja lata hai, bajae us ke wuh us ki 
behukmi karta howe ; aur sawdb aur raza ke badle azab aur sarzanish 
us se pawega. 

Lekin insan, jo kotah nazar aur qasir ul aql hai, kis tarah se apne 
Khabq ko daryaft kare ? Wuh Ru'h hai, wuh " Mubarak, Qadir i 
wahid, badshabon ka Badshah, aur khudawandon ka Khudawand hai : 
baqa faqat usi^ ko hai ; wuh us ni'ir men rahta, jis tak koi pabunch na- 
hifl sakta ; aur use kisi insan ne na dekha hai, na dekh sakta." 1 Tim. 
6; 16. To bashar kya hai, ki apni aql i qasir se us ki zat aur sifat 
ki tahqiqat aur mahiyat ko daryaft kare ! Is amr men ek hi bat hamare 
ikhtiyar men hai ; yane jaban tak Khuda ne apni zat aur sifat ka iz- 
har kiya hai, wuhan tak kbojte khojte daryaft kar sakte hain. Allah 
ki marzi na hoti, ki apna izhar kare, to bani adam qiyamat tak tariki 
aur maut ke saye men raha karte. Aql ka maqdur to hai, ki khilqat 
par nazar karne se bazi baten us ke haqq men darvaft kare. Kvunki 
" Afl^tt Khuda ka jalal bayan karte hain, aur asman us ki dastkari di- 
khatehaio. Ek din dusre din se baten kartd hai, aur rat rat ko ma- 
A 



t KHUDA Kr KHASSIYAT AXTR 

rifat bakhshti hai. Un ka qaul nahin, un ki baten nahin, un ki dwa^ 
nahm, ki sum jawe. Sarf zamin men un ki raftar zahir hoti hai, aur* 
dunya ke kinaron tak un ka kaldm pahunchta hai." Zab. 19 : 1 — 4. 
Aur " Khuda ka gazab asman se ddmion ki sari bedi'ni aur badkari 
par zahir hota hai, ki we sachchai ko badkari men band karte hain. 
Kyunki Khuda ka hai jo kuchh mah'im ho sakta hai, un par zahir hai, 
ki Khuda ne un par use zdhir kiya hai. Kyunki us ki jo sifaten na- 
didani hain, yane us ki azah' qudrat, aur Khudai, afrinish i alam se us 
ke kamon meQ aisi dikhlai jati hain, ki we beuzr hain." Yane Khu- 
da ne asraan aur zamm ke banane men apni qudrat, aur hikmat, aur 
mihr ke asar yatian tak zahir kiye, ki jo koi ankhen aur aql rakhti 
hai, beuzr hoga, agar Ilahi qudrat, aur hikmat, aur mihr ke asar un 
men na dekhe. Pas, jo jo gurohen, ki " Khuda ki sachchai ko jhuth 
se badal dalkar KhaUq ke badle makhhiq ki parastish aur bandagi" 
karte hain, apni ankhon aur aql par jabr karte haio ; aur i^huda wa- 
jiban un ko ruswdi ki khwahishon aur naqabil aql men chhorta hai, ki 
we nalaiq kamon men rahen. Yun, bar ek guroh aur har ek shakhs, 
jo Khuda apne Khahq ko chhor aur kisi chiz ki parastish kare, qiya- 
mat aur adalat meo beuzr aur mujrim thahrega ; kyunki unhon ne 
apne maqdur tak us ko nahin dhundha, aur jan bujhke makhk'iq ke 
pichhe pare. 

Khuda ki pak zat ruhani aur nadidani hokar wuh insan ki pah- 
chan aur shinakht se bahar hai. Aur bagair ilham i Ilahi ki kuraak 
ke, us ki sifat insan ki tahqiq aur dar3'aft se baid hain. Aql i qasir 
aur mahdiid ka kya maqdur, ki wajud i bepayan ko mape, aur hudud 
us ke liye thabrawe ? Isi sabab se hai, ki jahan kahin bani adara men 
se kisi ne apni aql aur fahm se Khuda ki khassiyat aur sifat ka bayan 
karne chaha, aur jis tarah ki khidmat aur parastish se raza i Ilahi ba- 
sil howe, us ki tali'ra aur tadbir men saho aur galatian mill hui hain. 

Khuda ne aiyam i qadim men waqt ba waqt apni marzi aur ahkam 
bani adam par izhar kiya. Us men se kam o besh hadis aur riwayat- 
on ke wasile se sari qaumon aur qabilon ke tariqon men dakhl pay4 
hai. Yiin aksar har ek mulk aur mazhab ki kitabon men bazi batejj 
hain, jo sachchi aur durust hain ; lekin sath un ke bahut saho aur 
galatiao mill hui hain, HincUion ke Sh^staron aur Puranon ke mu- 
tabiq Khuda Taala bhali buri sifatoQ se mausuf hai. Wuh bhala aur 
bura bhi karta hai. Wuh gunah karta, aur auron se bhi karwata hai. 
Wuh gunah se nirala aur gunahon men mila hua hai. Wuh ek ma- 
kan men gunah aur badi se nafrat rakhta, aur us ki saza bhi deta hai : 
diisre makan men us se khush hota, aur us ke karnewale ko dilas^ 
deta hai. Wuh ek makan men jhuth aur dagha se gbin rakhta hai ; 
diisre makan men wuh ap hi jhiitha, aur farebi, aur daghabaz thahar- 
ta hai. Ek makan men wuh lalach, aur shahwat, aur jhagre ki ma- 
manaat karta hai: aur kai ek makanon meo wuh ap hi lalchi, aurshah- 
wati, aur jhagralii thahart^ hai. Qata nazar bani adam ke darmiyan 
kisii tarah ki galat aur kam i karih maujiid nahio hai, ki jis men 
Khudd Taala ap mubtala na hiia hai, agar Hindiion ki dini kitabeo ma- 
ni jaen. Aur is ka sabab yih hai, ki un ke shair aur kabitoo ne apne 
atkal par daurke Ilham i Ilahi ki hidayat na pai. Yun ek ek ne jo- 



SIFATON KA BAYAN. S 

Icuchh ki us ki samajh men munasib th^, 3^a us ke matlab baham pa- 
huncMne ko kam awe, so likha. 

Quran meo chdndni si roshni Tauret Injil ki taraf se chamakti hai. 
Mahammad Yahu5 aur Nasranion ke darmiyan jita tha. Us ki qaum 
bhi hazrat Ibrahim ko apna bap jankar us nisbat men tafa^hur karte 
the. Us ki joru i auwal, aur ghar ke rishtadar, Tauret Injil koparh- 
te the. Ba sabab is ke Quran men Ilahi khassiyat aur sifat Hinduon 
ki kitabon se nihayat ^hassa, aur bartar, aur bahal nazar ate haiy. 
Taubhi Mahammad ne apne atkal par takiya karke, aur apne maqsad 
ko pahunchne ke bye Ilahi sifaton men khalal ane diya. Us ne Allah 
ki bazi sifaton ka bayan nahin kiya, aur l)azon men ikhtilaf zahir kiya. 
Apne pairauon ki jamiyat ke barhane aur kasir karne ki khatir, un se 
qaul kiy^, ki Allah un sabhon se yahai} tak razi hai, ki albatta unJien 
bihisht men qabul karega ; aw wuhan un ke waste nafs palne- 
wall khushian kasrat se arasta karega. Yun us ki sachchai aur paki 
ke lipar parda phailaya jata, aur bhale bure ka imtiyaz dafa kiya jata 
hai. Aur Allah ki sifaton kf roshni manind suraj ki kiran ki, jab abr 
i siyah us par phaile, sdf nazar nahin ati hai. 

Lekin Tauret Injil meo, jahan sachche nabiOQ ne ilham i Ilahi ki 
hidayat se likha, aur ^hud garazi ka dakhl un ke kam men na hua, 
Allah ki sifateu mel aur muwafiqatke sath taj alii karti hain. Un se 
malum aur sabit hai, ki Khuda wuh Ruh hai, jis ka wajiid be payan 
hai, aur hikmat, aur qudrat, a\ir paM, aur adl, aar mihr, aur sachchai 
men wuh be payan ; aur azal se abad tak be tabaddul hai. In sab 
achchhi achchhi sifatOQ mee muwafiqat i kamil hai. Un men buri sifat 
ka dakhl hargiz nahin hai. Un ke darmiyan koi ek dusri se muqabij. 
nahin, aur na use us ke dawa i haqq se zara bhi rokti hai. 

Dunya meo baze hain, jo kahte, ki Dunya makri ka jala sa hai, 
Ki jis tarah makra us saman se, jo us ke andar hai, apna jala phailata 
hai, aur apni khushi par use baz lata, aur apne andar phir jama karta 
hai ; usi tarah Khuda us saman se, jo apne andar rakhta hai, dunya 
ko us sab samet, jo us men hai, phailata, aur jab us ki marzi ho, phir 
apne hi andar sab kuchh jama kareg^. Lekin yih mansiiba faqat ek 
jala hai, jo ins^n ke atkal ne phailaya hai^ aur jab Kalam Ullah ki 
roshni men laya jata, jhat zai hota hai. Aur misl us ki thik nahin. 
Kyiinki makra apne jale ko phir apne andar la nahio sakta. Jala jab 
banaya jae, ek muddat tak rah ]kii, phir zai ho jdta, lekin makre ke 
pet men phir nahin samata. Lekin Khuda ne bina saman, aur bina 
hathyar, faqat ek bat kahne se sab kuchh khalq kiya. 

Aur baze sikhlate hain, ki insan Khuda ka azo ya ans hai, aur jab 
us ka kam dunya men tamam ho we, wuh Khuda hi men phir nigali 
jaega. Yih ^ihiyal i karih Allah ki pak zat ko insan ki zat i napak ke 
barabar karta, aur use bani adam ke sare gande aur makruh kamon 
men mubtala karta hai. Us ke mutabiq napaki, aur bad), aur khara- 
bi, yo dunya men hain, sab Allah hi se nikle hain, aur sab ke sab us 
hi men phir mil jaenge. Neki aur bad), bhala aur bura, sach aur 
jhuth, sab barabar hain, sab Allah hi ke pak zat se paida hue, aur Al- 
lah ki pik zat hi men phir shamil honge. 

Lekin insan ki aiai wahiyat aur makruhat se phirke ham Khud^ hi 



KHUDA Kr RHASSIYAt AUR 



■ke kaMm par mutawajjih hoQ, ta malum karen, ki us hi ne apni sifart:- 
on ka kva izhdr kiva hai. 



I. Us ki Pdkfke bab men yun likha hai, ki firlshte, jo gunah aur 
badi se nirale haiij, us ke huzur men sana khwani karke kahte, " Tera 
nam azim hai, aur hairataf/.a, aur Khudawand Khuda ziibit ul kuH ; 
'teri rahen rast aur durust hain, ai muqaddason ke Badshah. Ai Khu- 
dawand, kaun tujh se na darega, aur tere nam ki taqdis na karega ? 
'kyiinki tu tanha Quddus hai ; ki sari qaumen awengi, aur tere age eij- 
<ia karengi, ki teri adalaten ashkara hui hain." Mush. 15 : 3, 4. Aur 
*'Ek dusre se pukar kahte hain, Quddus, quddus, quddus hai Rabb 
ul alamm ; sari zamin us ke jalal se mamur hai." Yas. 6 : 3. Aur 
*' Tii quddus hai, jo Israil ki madh meo sukunat karnewala hai." 
Zab. 22 : 3. Aur Khuda TaaU l^hud farmata hai, ki "Turn pak 
hoo, is liye ki main quddus hun." Aur " agar turn us ko, jo bar ek 
•he kam ke muwafiq, tashakhus par nazar nahin karke insaf karta hai. 
Bap kaho, to apne alam i musafarat men darte hue auqdt kato." 1 
Pat. 1 : 26, 17. Aur " ankhen teri pak hain, ki tu badi ko dekh na- 
iiiQ sakta, aur tu shararat par nazar kar nahin sakta hai.'' Hab. 1 : 
13. Aur "Dekh, wuh apne qudsfon par bharosa nahin rakhta hai ^, 
us ki dnkhon men asman bhi pau nahin hai; to ghinaune aur bigre 
admi ka ky^ zikr, jo badi ko pani ki manind pita hai ?" "Phir, insan 
Khuda ke age kyimkar sadiq hog^, ya auratzada kyunkar pak saf thah- 
rega ? Dekh mahtab tak — wuh roshan nahin, aur si tare us ki nazar 
men pak nahin ; to kitna kam insan, jo kira hai, ya adamzad jo kirra 
hai!'' Aiyub, 15: 15, aur 25 : 5,6. Yun sachche nabi hamawaz 
hokar sabit karte hain, ki Khuda apni sari rahoQ men rast, aur apne 
•sare kamon men sadiq hai. Ki wuh bar tarah ke gunah, aur n^paki 
ke bar ek darje ke nam o nishan se nirala aur mubarra hai. Aur ki- 
•si tarah ki badkari bina badla liye hargiz maaziir na jenega. Siiraj 
ke liye apne kiran ko apne se juda karna, aur roshni ke badle tariki 
ko chamkana, us se asantar beta, ki Khuda ki p^k zat men gunah ya 
badi mill hui howe. Suraj ki mahiyat roshni hai, aur us ki zat se 
khilaf hai, ki tariki se mel rakbe. Allah ki zat paki hai, aur us se 
khilaf hai, ki napaki se mel rakhe. Tis par bhi bani eidam aksar in 
•baton se gafil rahte hain, aur ek ek apni hi halat men kuchh na kuchh 
■pahchant^ hai, ki jo gunah ki badi ko dafa karta, ya uzr ka bais hota 
•hai. Aur ek ek apne waste khiyal karta hai, ki Khuda ki ankhen aisi 
pak saf nahin hain, ki us A/ badkari maazur na jane. Han, bahutere 
•apne kamon fialon se, aur baze apni apni zuban se bhi yih kahte hain, 
ki "Khuda kya j^nta hai } aur Taala ke pas kya pahchan hai }" Yih 
ilahi zat ki ek sifat hai, jo bani adam ki halat aur khwahishon men 
imtiyaz kartihai. Jo jo ki us ke kalam aur fazl se naupaida hue 
hain, Allah ki paki se khush o khurram bote hain, aur us ke muwafiq 
*hone ki bari arzu rakhte hain. Jo jo ki apni zati nap^kl men rahte 
"hain, so Allah ki paki se nakhush bote, aur us se darte, aur tamaqdiir 
lis sifat ke dafa karne ya chhipane meo koshish karte hain ; aur apni 
chal se yih kahte, " Kash ki Khuda hamari manind hota, ki ham bina 
•dcihfihat yd Tok tok apne ji kichah par-chalne pate." 



1SIPAT0N KA BAYAN. § 

fl. Thir, Hikmat i be payan Khuda ki wuh sifat hai, ki jis se wuh 
azal se sab kuchh janta hai, aur apna ijlal aur khalq ki bhalai ke bar- 
hane ke waste sab«ch/zon ko intizam cleta hai. Is sifat ke as^r us ke 
hathon ki kan'gari men sab kahin zahir bote hain. Ambiya ne us si- 
fat ko yim saraha : " Ai Khudawand, teri sanaten kya hi bahut bain ! 
Tii ne un sabhon ko hikmat se banaya ; zamin tere mal se pur hai." 
Zab. 104 : 24. " Khudav/and ne hikmat se zamin ki bunyad ki, aur 
khirad se asman sabit kie. Us ke ilm se gahraian phut nikh'n, aur 
badh'on se shabnam k( bunden tapkin." Amsal, 3 : 19, 20. "Usne 
zamin ko apni qudrat se banaya hai, aur qura i zamin apni hikmat se 
qaim kiya, aur asman ko apni aql se phailaya. Jab wuh apni awaz 
deta hai, panion ka hangama asman men hota hai ; aur wuh bddaloa 
ko zamin ki sarhaddon se uthata hai ; wuh bijhan pani ke -sath karta 
hai, aur hawa apne makhzanon se nikalta hai." Yaram. 51 : 15, 16. 
Yiin asman aur zamin ke banane aur phailane men, ek ek chiz us ke 
-^hass kam ke Hye arasta karne mej, raausimon ki gardish men, as- 
man se barish aur shabnam ke intizam meo, insan aur haiwan ki pai- 
daish aur guzran ki araish aur un ki har halat mei}., Ilahi hikmat ke 
asar nazar ate hain, aur insan se mutalaba hain, ki apne Khahq aur 
Parwardigar ki hikmat ka shukrana aur sana khwani kare. 

Lekin us tadbir men, ki jis se asi insan ki najat hasil hoti, Ilahi 
hikmat ki aur bhi ajab tarah ki numaish hai. Us tadbir ka ek Ha- 
wari ne riih i ilh^m se yiin bayan kiya : " Aur sab par yih bat roshan 
karun, ki us raz men shirkat kyiinkar hoti hai, jo azal se Khudd men 
nihan thi, jis ne sari chizen I'sa Masih ki wasalat se paida kiyaa ; taki 
ab kalisiya ke v/asile se Khuda ki gun%un hikmat arbab i hukm, aur 
ashab i qudrat par, jo asman ke maqamon men hain, zahir howe.*' 
Afasi, 3 : 9, 10. Yih hikmat ki aisi numaish hai, ki firishte bhi us 
ka klioj karne ch^hte, lekin un ke fahm aur daryaft se bahar hai. 
Pahli afrinish men Khuda ne insan aur haiwan ke tain, jo maujud nahin 
the, zinda kiya, aur us ki zindagi, aur khush guzran ki sab zariiriyat ko 
drasta kiya. Lekin is dusri afrinish men, yane insan ki najat ki tadbir, jo 
Masih ki maut se hasil hiii, Khuda ne un ko, jo age khataon aur gu- 
nahon men murda the, sar i nau jilake unhen haiy^t i abadi aur jalal 
ke waris aur ummaidwar kiya hai. Yih mumkin nahin, ki koi sahib 
i shuiir us tadbir par soche, aur laiq samajh pawe, aur mustaid na ho- 
we, ki Pulus ke sath pukare, " O Khuda ki hikmat aur khirad ki be 
pay^ni ! us ki tadbiren kaisi hi daryaft se bahar, aur us ki rahen 
pahchanne se dur!" Riimi, 1] : 33, Aur Daiid ke sath, "We, jo 
tera nam jante hain, tera bharosa rakhte hain ; ki tii ne, ai Khuda, un 
ko, jo teri talash merj hain, tark nahin kiya." Zab. 9:10. 

Hindu Shastaron aur Puranon ke mutabiq, we, jin kipuja bani adam 
karte hain, hamadan nahin. Bahuteri baton men we nadan hain ; 
aur jo karna munasib hai, so nahin jante. Aur isi liye saikaron aur 
hazaron muamalon men saho aur galatian ki hain. Haqiqt i hai 
yih hai, ki we aksar ddmt Xhe, jo wahshi aur ummi qaumon men rah- 
te the, aur bad un ki maut ke jahiloij ne unhen deote kar mana hai. 
Lekin sachche kalam Ulldh men Khuda ki hikmat, aur hamadani aur 
•tarah ki hain. ** Khuda ko ibtida i alam se us ke sab kam malum 
Aa ' 



6 KHUDA Kr ICHASSIYAT AUR 

hain." '' Aur koi makhluq us se chhipd nahin ; balki jis se ham ko 
kara hai, us ki nazar meo sab kuchh nanga aur khula hai." 

III. Phir, Qudrat i mutlaq ek iifat hai, jis se Khuda akela mausuf 
hai. Apne kalam men us ne is sifat ka bahut bar izhar aur ishtihar 
kiya hai. Un men se baze ye hain : yane, " Aflak Khuda ka jalal bayan 
karte hain, aur asman us ki dastkari dikhlata hai." " Sari zamin 
Khudawand se darti rabe, aur jahan ki sari abadi us ka ^hauf mane ; 
ki us ne kahci, aur ho gaya ; us ne farraaya. aur barp4 hua. Khuda- 
wand qaumoQ ki mashwaraton ko nachiz iiarta hai; wuh logon kitad- 
biron ko batil kar deta hai. Khudawand ke mansube abad tak sabit 
rahenge ; us ke dil ke muhasaba sari naslon men rahenge." Zab, 19 : 
1, aur 33 : 9 — 1 1- " Wuh dil men aqlmand, aur zor men pahlawan 
hai; kaun us ke muqabala men utha aur bacha? "Wuh paharon ko 
talta hai, aur we nahin jante ; wuh gazab se unhen ulat deta hai. Wuh 
zamin ko uski jagahse larz4ta hai, aur us ke sutun thartharate hain. 
Wuh aftab ko farmata hai, aur wuh tulu nahin hota ; aur wuh taron 
par muhr karke band karta hai. Wuh akela hi asman ko badal se 
chhcita, aur samundar ki lahron par chalta hai. Wuh ajaib karta hai 
beqiyas, aur garaib beshuraar." Aiyub, 9.: 4 — lU. "A\ Khuda- 
wand, asman tere ajaib kamon ki sitaish karen ; muqaddas logon ki 
jamaat ten' wafadari ki bhi. Ki asman par Khudawand ka nazir kaun ? 
bani jabbaron men Khudawand ki manind kaun hai r Khuda muqad- 
das logon ke majma men nihayat muhib hai, aur un sab ka, jo us ke 
gird hain, ihtiram ke laiq hai. Ai Khudawand, lashkron ke Khudd, 
tujh sa kaun hai ? Tu, ai Yahowah, qawi hai, aur tere aspas teri 
sachai. Tu darya ki josh o kharosh par farman-rawa hai ; tu us ki 
maujon ko, jis waqt ki we uthti hain, sukunat bakhshta hai. Tii ne apne 
zor i bazu se apne dushmanon ko paraganda Idya. A'sman tere, aur 
zamin bhi teri, jahan aur us ki abadi tu ne banai. Uttar aur dakkhia 
ka ijad karnewala tu hai ; Tabur aur Harmnn tere nam se khushwaqt 
hain. Tera bazu qawi, tera hath zabardast, tera dahina hath buland 
hai. Tere aurang ki bunyad adalat aur sadaqat hai ; faz! aur wafa 
tere peshrau hain. Mubarak wuh guroh, jo tere shukr ki khush awcizi 
ki shinasa hai ; ai Khudawand, we tere chihre ke jalwa men khiiaman 
honge." Zab. 89 : 6 — 15. " Kis ne panion ko apne hath ke chulln 
se napa, aur asmdn ko biilisht se paimaish \dyi, aur zamin ki gard ko 
paimane men bhara, aur paharon ko palron men wazn kiya, aur tilon 
ko tarazu men taulaf Kis ne Khudawand ki Riih ko tarbiyat kiya h-^i, 
aur us ka mushir hoke use sikhlaya } Us ne kis se mashwarat li hai, 
aur kis ne us ki hidayat ki, aur adalat ki rah dikhlai, aur use danish 
sikhlai, aur hikmat ki rah use batlai ? Dekh, qaumen dol ki ek bund 
ki mdnind hain, aur tarazu ke dhiil ki manind gini jatin ; dekh, wuh 
jaziron ko ek zara ki manind utha leta hai. Sari qaumen us ke age 
kuchh chiz nahin, balki we us ke nazdik bataiat aur nachiz se bhi 
hisab men kamtar hain." Yas. 40: 12 — IV. 

Us ki qudrat i mutlaq ka izhar aur ishtihar, jo Tauret Injil men hai, 
so badkaroy ke darane aur pher ane ke liye, aur nekoQ ke sambhalne 
aur dillsd dene ko hai. Ki nek aur dindar, jis qadr mazlum aur maj- 



SIFATON KA BAYAN. t 

bur hop, aur dunya se satae jawen, un ku malum hai, ki Haqq Taala 
un ka hami aur madadgar hai, aur akhir ko, jab un ka sabr aur iman- 
dari l^hub tie aur azraae jaen, wuh unheu bar afat se rihai bakhshe- 
ga. Aur sharir aur zalim ko bhi malum howe, ki jitna hi we Khuda 
ke logon par galib hon, aur apne matlab ko pahunchne qarib malum 
howen, taubhi Hpqq Taala un ka dushman aur mukhalif hai ; aur jis 
waqt us ko achchha lage, wuh un ke sare mashwaron aur mansiibon ko 
nest nabud karega. 

Bahut log qudrat i Ilahi ke bab men sabo karte haia. Yih kah^wat 
ya qaida, jo aksaron ki zuban men hai, ki '' Khuda malik hai, jo chahta 
so kar sakta hai," sach hai, aur tahqi'q, jo achchhi tarah samjha jae. 
Lekin jahilou ke hath men wuh mugalata ki bat ho jati. Aksaron ko 
us qaide se malum hota, ki jo kuchh un ke hai men waqi ho, so 
Khuda hi ka kiya hai ; aur harehand, ki we har tarah ki badi\ari men 
apne auqat basri karen, taubhi agar Khuda chahe, wuh un ki sab bad- 
karion par darguzar kare, aur apni paki aur sachai ko nachiz janktir 
unhea bihisht ki miras men pahunchaega. We is bat par gafil haig, 
ki^l:ihuda jhiith nahin kah sakta h^i ; aur apni kisi sifat ka inkar ya 
dafiya kar nahin sakta hai. Khuda jhiith ko nahin kah sakta, aur 
nap^ki se khush ho nahin sakta hai. Yih to qudrat ki kami ya kotahi 
ke sabab se nahi(i, balki ikhtildf i zdt se hai. Is bat ke na bujhne se 
bahut log dhokhe men daurte, aur samajhte hain, ki agar Khuda chahe, 
to un ko un ke lalach, aur masti, aur bad khwahishon samet apni bad- 
shdhat ke waris bana sakta hai. 

IV. Phir, Adl Ilahi sifaton men wuh sifat hai, ki jis se Khud^ bad- 
k^ri ka intiqara leta. aur makhluqon men har ek kous kahaqq pahun- 
chatd hai. Intiqam lene, aur badle dene men wuh apni hikmat i Ilahi 
aur be payani ki rah par chalta hai. Ek se jald intiqam leta, aur ek 
ke bab bahut muddat tak dar guzarta.; ek ko ek taur par, diisre ko dus- 
repar us ka haqq pahunchata hai. Aur har ek sazd o jaza jo deta hai, 
apni hukumat i azli aur abadi ke anjam i nek se aur sare makhluqon 
ki bihtari se nisbat rakhta hai. Baze auqat wuh maz^lura aur majbur 
ki faryad sunne aur zahm se intiqam lene men der karta, yahan tak 
ki bazon ki samajh men wuh insan ki chal par tawajjih hone se baz 
raha hai. Lekin jis waqt us ki hikmat i Ilahi ko achchhd lage, wuh 
donon jahan ko zahir aur sabit karega, ki us ne ek zara bhi faramosh 
nahin kiya, aur us ke makhluqon ke darmiyan bagair us ki tawajjuh 
ke ek bal bhi zamin par girne na paya. Aur jis waqt aur jis halat 
meo kull jama ki bihtari ho, wuh faisal karke apna insaf ko zahir karta 
hai. Insan apni kotah bini ke sabab se Ilahi hukumat ka faqat ek 
thora sa hissa daryaft kar sakta hai, aur is sabab se us ke qiyas aur 
tajwiz bahut bar galati hain. Lekin Khuda tamam ddira ke auqat 
aur halat kamilan dekhta aur janta hai ; aur har ek faisale men tamam 
makhluqon ki akhiri aur bartar bihtari par tawajjuh karta hai. Aur 
jis qadr wuh zdHm aur ahl i badmash par sabr kare, yaqinan intiqam 
lene se na dar guzrega. Us ne apne kalam meo aur intizam i dunya 
men bhi apni adalat ke asar aur dalail zahir kie hain. Kalara men is 
tarah ki khabar hai, ki ** Khuda ka gazab asman se admion kj gari 



8 TCHUDA Kr KHASSIYAT AUR 

bedini aur badkari par zahir liota hai, jo sachai ko badkari men band 
karte hain." Riim. 1 : 18. " Tere aurang kl bunyad ac?a7a^ aur sarfci- 
qat hai ; fazl aur wafa tere peshrau hain." Zab. 8,9 : 14. "Khuda- 
wand a bad tak takht nashiii hai, wuh apni adalat ke Hye masnad 
taiyar karta hai; wuh sadaqat se jahan ka insaf karega, aur rasti se 
^halq ki adalat. Khuda mazlumofj ke live panah hai, aur musibat ke 
waqt men himayat. We, jo tere nam jante hain, tera bharosa rakhte 
hain ; ki tu ne, ai Khudawand, un ko, jo teri talash men hain, tark 
nahin kiya. Zabur, 9 : 4 — 10. Khuda ki is sifat se bhi, jaisa saliik 
kalam Ullah men zahir ki gai, dind^ron ke liye araan o cham aur 
^^hatirjamai hasil hot! hain, par sharir aur badmash ke liye dahshat 
aur khatra. Kyunki wuh rasti se insaf karega, aur har ek ko us ke 
kiye ke muwdjiq dega. 

Hinduon ke mabiidon ke darmiyan koi nahin, jis ko sachchi adalat ya 
haqq guzarj ki khwahish ya maqdiir hai. We khud zalim, aur bad- 
mash the, aur un ki sari rahen haqq guzari se baid. To mazlum aur 
•majbiir dindaron ko un se kya ummaid ya tasalli ho sakti hai -* 

Aur Mahammad ka kaha sabit ho, to Allah apne cull aur haqq gU' 
zdriVo faramosh karke apni sari qudrat ko muslimin hi ke nawazne 
men sarf karega. Lekin sahih kalam Ullah us parde ko uthata hai, 
aui' sabit karta, ki wuh har kisi ka, khwah musalmdn, khwah aur koi 
,ho, us ke kiye ke muwafiq rasti aur sachchai se adalat karega. 

V. Mihr bill Khuda ki ek sifat hai, jo us ke kamon men zahir, aur 
us ke kalam men sabit hai. Wuh zat hi se nek hai, aur neki karne 
men khush hota hai. Tauret Injil men us ka izhar is taur par hai, ki 

^* Khuda us ke age (Musa ke) guzra, aur manadi ki, ki Yahowah, 
Khuda, rahim aur karim aur nihayat halim, aur neki aur rasti men 
wafur ; hazeiron par rahm rakhnewala, gunah, aur jurm aur badi ka 
bakhshnewala, aur jo hargiz gunahgaron ko maaziir na janega.'' 
!^hur. 34 : 6, 7. " Khudawand bhala aursidha hai ; wuh is liye gunah- 
.garon ko rah ki bat sikhlata hai. Wuh hahmon ko adalat ki rah 
batata hai, aur miskinon ko apni rah dikliata hai. Khudawand ki sari 
rahen un ke liye, jo us ke ahd o paiman ko yad rakhte hain, rahnat 
aur sadaqat haio-'' Zab. 25 : S — 10. " O kya hi bari teri khiibi, jo 
tu ne apne darnewalonke liye chhipa rakhi hai j ban, un ke liye, jin ka 
tawakkul bani adam ke age tujh par hai ! Tu hi unhen admion ke 
mansubon se apni himayat ke parde men chhipata hai ; tii hi unhen 
zabanon kejhagre se apne khirae ke andar poshida karta hai." Zab. 
31; 19,20. •' Ki ibtida i cilara se kisi ne na suna, na kanon se 
pahchdna, aur na ankhon se, siwa tere, ai Khuda, jo kuchh ki apne 
mutawakkilon kc liye taiyar kiya hai." Yas. 64 : 4. 

VI. Am- Rdhmat,2MV SackchdiW^hi sifaten hain, jo nekkar aur 
dindaroo ki taskin aur kh^tirjamai ke liye kalam men izhar ki gain. 
W"e azali, aur a badi, behadd, aur bepayao hain. " Khudawand ki sa- 
ri rahen un ke liye, jo us ke ahd o paiman koyad rakhte hain, rahnat 
aur sadaqat hain." " Ki Khuddwand bhala hai, us ki rahnat abadi 

>'hai, aur us ki sachchai pusht dar pusht." Zab. 25; 10, aur 100:? 



SITATON KA BAYAN. 9 

5. Khuda ki rahmat us ke sare kamon par hai, aur us ki sachch^i 
un sabhon meri zahir hoti hai. "Us ke hathon ke k^m rasti aur 
sachchai haifj, aur us ke ahkam mustahqim. We abad ul abad qaim 
hi rahenge, ki sachchai aur eadaqat se kie jatehain." Zab, 111 : 7. 

Pas, Khuda ki pak zat men har ^k achchhi sifat miU hai. Pdh\ 
aur Qudrat, aur Hikmut, aur Mihr, aur Rahmat, aur Sachchdt. We 
sab us ki zat raen kamal n taman, aur azah' aur abadi hain, we be 
tabaddul aur be payan hain. We sab nuttafiq aur hamawaz hain. 
Un ke darmiyan khalal yanamuwafiqat hargiz rah nahiQ pati. We 
sab ke sab bhale logon ke sambhalne aur dilasa dene, aur asmani 
badshahat ki rah men pahunchane ke liye, aur badkar aur gumrahog 
ke darane, aur ghabrane, aur phirane ke liye niuttafiq hain. Badkar, 
jo Tauret aur Injil se Khuda ki khassiyat aur sifatoQ ki haqiqat dar- 
yaft kare, aur un ke laiq samajh pawe, albatta apne hai se ghabraeg^, 
aur anevvali saza se thartharake apne dil men kaheg^, Kash ki main 
us ki nafarmani na karta ! Kash ki maio us ki sidhi rah par chalta, aur 
us ke gazab ko apne lipar nahiij kamata ! Aur nekkar aur imand^ 
jis qadr un ki laiq samajh pawe, us qadr tasalli aur bharosd hasil ka- 
rega, aur itminan i khatir se apne sir buland karke janega, ki Meri 
mukhlasi ka din nazdik chala ata hai. 

Pas, ai bani adara, jo koi hon, ki in baton ko rculahaza karte ho, 
wuh kaisd Khuda hai, ki jis se tumhen kam hai! Wuh sab kahiij, 
aur har halat men tumhare as pas hai, aur har ek bat ko sunta hai, 
har ek kam ko dekhta, aur bar ek 'khiyal ko janchta hai. Wuh tum- 
hari rah aur khwabgah ko gherta, aur tumhari sari rawishon ko pah- 
ch^nta hai. Us ki Ruh se turn kidhar jaoge ? ya us ki huziiri se ka- 
han bhagoge ? Agar asman ke I'lpar charh jao, to wuh wahan hai .; 
agar patal men bichhao, wahan bhi wuh hai. Agar urke turn siiraj 
ki jot bano, ya darya ke muntaha men ja raho, to wah^o bhi us ka 
hath tumhara surag pawega, aur us ka dahna hath tumhen pakrega. 
Agar kaho, ki Main andhere ixieo chhip jaung^, to rat tumhare as 
pas roshni ho jaegi ; tariki usse chhipa nahin sakti, ki rat din us 
ke nazdik donon barabar hain. 

Kya tumhare waste yih ek amr i ahamm nahin, ki us ki khassiyat 
aur sifaton ki laiq samajh pdo, aur wuh khidmat, jo us ko khush awe, 
aur jis se us ki raza basil howe, jano ? To us ki Tauret aur Injil 
meo dhimdho, ki unhio men tumhare liye haiyat i abadi hai ; we hi 
hain, jo Khuda Taala ki khassiyat aur sifaton ka izhar karte haiu. 
Unhio men Khuda ne apni marzi aur sifaton ka, jis qadr ki bani adara 
•ko darkar hai, bayan kiya hai. Jahao kahiQ bani adam men koi 
apnf aql ke zor se, ya riwayaton ki madad se us ki sifatog ka bayan 
•karne laga, wuh saho aur galaton men para hai. Unhon ne bad ko 
nek, aur nek ko bad thahraya, aur roshni ki j a gah tariki, aur tariki ki 
jagah roshni ki, aur mithai ke badle karwai, aur karwai ke badle 
mithai rakhi hai. " We apne ko dana samajhkar nadan ho gae, aur 
Khuda j gairfani ke jalal ko fani insan, aur parindon, aur charindon, 
aur kire makoroQ ki surat badal dala." Aur Khuda i mub^rak ki si- 
faton ka aisa bayan kiya, jaisa ki wuh bhali buri sifaton se barabar 



aO KHUDA Kr SIFATON MEN. 

mausuf hotd ; aur goya ki us ki z^t i pak merj bhali buri, paki napaki 
mill hui' hotin. Tauret Tnjil men waisa nahin hai. Un ke likhnewa- 
lon ne ilham i llahi ki madad aur hidayat se likha, aur Ilahi sifato^ 
ka bayari kiya. Un ke mutabiq Ilahi sifatoQ rnen khalal ya i^htilaf 
nahin bota, balki kamdl muwafiqat un men zahir hoti hai. Rahmat 
adl be dawe ko batil nahin karti, aur qudrat mihr par jabr nahin kar- 
ti ; aur burl sifaton ka nam o nishan un men hargiz dal^hl nahin pata. 
Har ek khubi aur kamahyat wafur i be p^yan ke sath us ki l^hassiyat 
men milti hai. Aur we sab bhale logon ke sambhalne, aur un ke 
maqsad ko pahunchane meo muttafiq hoti haln. 

Pas, Tauret Injil meo ilm aur irfan ke khazane hain, Ilahi ilm aur 
irfan ke. Us ^fhazane ka khoj karo. Din rat us par taammul karo. 
Ki we sab, jo Khuda ki shariat aur shahadaton men masrur bote hain, 
ilm i Ilahi, aur apne Khaliq ki raza ke husul meo apne sikhlanewalon 
se danatar ho jaenge. 



II. 



5HUDA Kr SIFATON MEN. 
Ludhiya'ne ke Ba'bu' Golakna'th ki' tasni'f. 



Main Khudd hun, aur mujh sd koi nahtn. — Yas. 46 : 9. 

Khuda', ki jis ki kamaliyat bayan karne ka irada main rakhta hiig^, 
hBqiqat men gairmafhum hai. Firishton men se, jo ki sardar haig, 
aur hamesha us ke hu«iir men rahte hain, aur us ke sab ahkam o inti- 
zam se hakhuhi waqif hone ki taqat o liyaqat rakhte hain, nahin jante 
aur na malum kar sakte hain, ki wuh kaisa k\k o afzal, bara o buzurg 
Khuda hai. Ham log, jo ki un se kitne hi darje chhote, aur aql o 
danai men nih^yat kam hain, aur phir gunah ke sabab Khuda se dur 
ho gae hain, kahan tak u& Ki khubion ki talash kar sakte hain } Par 
Khuda ne ham ko is bat men bilkull nadan nahiii chhora; us ne apni 
pak kitabon men apne sare ausdfon ka bayan kiya, taki ham unhen 
parhke apni liy^at ke muwafiq samjhen, aur un ke mutabiq chalen. 
Albatta bazs masle, jin ke janne fee hamen is zindagi men kuchh faida 
nahin hot^, un ka zikr isharatan kiya gay a hai ; lekin aur ausaf, jin par 
khabardar hone se hamare dilon men Khuda ka khauf o mahabbat 
paida hoti hai, iman mazbiiti aur ummaid taraqqi pati hai, Khuda ki 
buzurgi o izzat barhti hai, aise saf o mufassal likhe gae haio, ki 
anparhe o kund zihn bhi ^sani se samajh lewen. 

Ab main yih pachhtd hiin, ki ham gan^hgar o lachdr, aur adne 
bandon par Khuda ke is qadr mutawajjih hone ka bais kya hai ? 
Haqiqat men Khuda hamari kisi bat ka ihsanmand nahin tha ; us ne 
sirf apni mihrbani se ham sabhon par apne tain zahir kiya. Us ne 
apni hikmat i kamil se malum kiya, ki insan ki aql aisi niqis hai, ki we 



KHUDA Kr SIFATON MEN. 11 

bagair sikhlane ke Khuda ko pahchan nahm sakte y balki apne na-- 
maqiii khiyalon se namunasib sifaten us ki z^t o khassiyat par mansub- 
karenge. Aur is waste ki din ki buny^d Khuda hai, aur us ke farzon 
ka ada karna, aur nek chal chalnd bagair us ki kauialiyat se waqif 
hone ke nahin ho sakta hai, to zarur hua, ki ham us ki khassiyat se 
bakhubi waqif howen. Khuda ne farmayd, ki "Turn pak ho, kyunki 
main pak him." Phir Khudawand Tsa Masih ne bhi us b^t ko q^im 
karke farmaya, ki " Turn kamil bano, jaisa tumhara Bap, jo asraan par 
hai, kamil hai." Ab agar ham Khuda ki pakizagi se waqif na hon, 
to kis tarah pak banne ka qasd kar saken? Khuda ki kamuHyat us ki 
sab akhlaqi khubion ka majraua hai ; aur JQ kgi kamil bana chahe, use 
munasib hai, ki Khuda ki sari akhlaqi khubioa par nazar rakhe, aur 
unhen apni chal ka namuna banawe ; unhen mizan thahrake apni niyat 
o tabiyat ko wazn kare. Yih sabab sab se bara hai. Khuda ne isi 
waste ham garibon par mutawajjih hoke apne ausafon ko izhar kiya,> 
taki jis qadr ham us ki kamahyat se waqif hote jawen, usi qadr apni 
chal o chalan sudharte jawen, aur bad marne ke us ki pak suhbat ke 
laiq banen. Har ek raazhab meo ek ya bahut mabudon ka zikr kiya 
gaya hai ; aur un sab mazhaK walon ne, apni apni aql se, Khuda ki 
khassiyat daryaft karke, apni ibadat ka dastiir o rasm muqarrar kiya 
hai, aur apni chal o chalan ko sudharte hain ; isi waste yih naql 
mashhur hua, ki jaisa mabi'id, waisihi bandon ki chalan. Koi shakhs 
apne Khuda se kisi bat meo bihtar nahin ho sakta hai ; par Khuda ki 
kamaliyat ke nishan us ke har ^bid men zariir pae jawenge. In sab 
baton se saf yih natija nikalta hai, ki Khuda ki kamdliyat se waqif 
hond insan ko nihayat zarur hai. 

Agarchi dunya ke log bahut mabudon ko pujte hain, taubhi Khudi 
ek hai. Us ki wahdaniyat ka ilm agle zamane ki har qaum men 
bahaqq jari raha ; par din ba din, jis qadr log Niih ke zamane se dur 
hote gae, usi qadr Khuda ko faramosh karte gae. " Unhon ne 
^huda shinasi ko apne diloa men jagah dene kona chaha." " Unhon. 
ne bahut hi nau ijad kiya." " Khuda ki sachchai ko jhiith se badal- 
dala, aur khaliq se ziyada makhluq ki parastish aur bandagi ki ; jo 
abad tak mubarak hai." 

Us ayat men, jis ko maio ne pahle parha, yih likha hai, ki " Maiij 
Khuda hun, aur mujh sa koi nahin." Pas, ab chahiye, ki usi ki 
kamaliyat ka bayan kariin ; par is liye ki us ki kamdliyat ki khiibian 
ziyada ashkara hoQ, main ne yih irada kiya, ki Hinduon ke Devton ki 
b^zi khassiyaton ko, jo sh^strorj merj bayan ki gai hain, sachche Khuda 
ki kamaliyat ke sath zara sa muqabala karun ; taki Yahowah ki buzur- 
gi ziyada zahir ho. Is tadbir se tumhare dil ka yih shubha, ki Hin- 
duon ki but bhi Khuda hai, saf ur jaega ; aur yaqin karoge, ki duny^ 
men we bekhuda aur be ummed auqat basar karte hain : par tumhare 
liye Yahowah hai : wuh sachcha aur zinda Khuda hai : us ki pairawi- 
karne se abadi zindagani hasil hoti. 

Kitab i muqaddas men Yahowdh ko sachcha aur jitd Khuda kahke 
bayan kiya, jo ki kamaliyat men behadd, nihayat pak riih, nadida, be 
Jism, bejuz aur bebadal, bepayan, azali o abadi, gair mafhum, qadir i 
mutlaq, bahut aqil o p^k, ^{hudmukhtar, bara habib, karim, rahim^ 



12 KHUDA Kr SIFATON MEN. 

mutahammil, nek, sachcha, aur bara gafFdr hai ; wuh nekon ko ajr 
deta hai, aur badon ko, adil munsif hokar, saza dene men khaufnafc 
hai ; wuh sab gunah se nafrat karta hai, aur adalat ke dm taqsirwaroft 
ko kisi tarah muaf na karega. Wuhi ap sab chizon ka khahq hai ; 
sari chizen usi se, aur usi ke sabab, aur usi ke Hye paida huin ; un ke 
haqq men wuh jo chahta hai so karta hai. Us se koi chiz chhipi 
nahin, aur us ki danish bepayan aur sahih hai. Us ke irade, aur kam' 
aur hukm bahut pak hain. In sifaton ke sabut men, kai ek ayaterj 
be betartibi s« nikalke tumhen sunata hiin: chunanchi, " Yahowah ha- 
mara Khuda akela Khuda hai." " Turn buton se Khuda ki taraf phi- 
ro, ki jite aur sachche Khuda ki bandagi karo." " Kya tu Allah ka^ 
hai daryait karta hai ? ya alqadir ke kamal ko pahunchta hai ? wuh 
asman se uncha hai ; tii kya kar sakta ? patal se nicha hai ; tu kyd 
janta ? us ka nap zamin se lamba, aur samundar se chaura hai."" 
" Khuda riih hai, aur us ke bandagi karnewalon ko chahiye, ki ruh 
aur sachchai se us ki bandagi karen." " Zamanon ke badshah ko, jo 
gairfani, n«didani, wahid Khud^ hai, izzat aur jalal zamanon tak 
howe." " Turn ap se bahut khabardar raho ; kyiinki jis din Khuda- 
wand ne, Horeb ke darmiyan, ag men se tumhare sath baten km, turn 
ne koi shakl nahin dekhi." " Niiron ka Bap, jis ke nazdik kuchh 
gardish nahin, balki zawal ka saya bhi nahin." "Kya maio Khuda v 
nazdik, aur Khuda i baid nahio ?" " Peshtar us se ki pahar paida hue, 
aur zamin aur dunya bani, azal se abad tak tu hi Khuda hai.'* 
•* Khudawand buzurg hai, aur wuh nihayat sitaish ke laiq hai ; aur us 
ki buzurgi tahqiq karne se bahar hai." "Main Khuda hun ; main 
badalta nahin." " Main qadir Khuda hun ; tu mere huzur men chal." 
" Aur ek ne dusre ko pukara aur kaha, Quddus, quddus, quddus, 
Rabb ul afwaj hai, sari zamin us ke jalal se mamur hai." " Khuda- 
apni marzi ke muwafi<:i sab kuchh karta hai." " Khudawand ne sari 
chizen apne liye banai hain/* " Us se, aur us ke wasile aur us ke 
liye sab kuchh hai." " Jis men piyar nahin, so Khuda ko nahin jan- 
ta ; ki Khuda mahabbat hai." "Yahowah, Yahowah Khuda, rah- 
man aur hann^n,. zu ul till aur Rabb ul fazl o wafa, hazar pushton ke 
liye fazl rakhnewala, gunah aur taqsir aur khata ka bakhshnewala ; 
lekin wuh har hai muaf na karega, balki bapon ke gunah un ke far- 
zandon se, aur farzandon ke farzandon se, tisri aur chauthi pusht tak, 
mutalaba karega." " We, jo murakh hain, teri ankhon ke samne 
khare nahin rah sakte ; tii badkirdeir se adawat rakhta hai. Tii un 
ko, jo jhuth bolte hain, nabud karega ; Yahow?ih khuni aur dagabaz 
se nafrat karta hai." " Khudawand gaiyiir Khuda hai ; Khudawand 
apne dushmanon se intiqam leta hai, aur apne dushmanon ke liye 
qahr ko rakh chhorta hai." In ke siwa aur bhi bahut viyaten chunk e 
sunata ; lekin chahta him, ki sab koi apne ap kalam i muqaddas meo 
dekh lewen. To main jo kuchh ki Yasaiy^h nabi ne Khuda ki wahda- 
niyat o fauqiyat, kamaliyat o saltanat bayan kiya hai, kali sunata hun. 
Us ne chaha, ki Khuda ki sifaton ka khiyal admion ke diloo men dun- 
y^wi chizon ke wasile se paida kare. Aur isi waste us ne aisi misal- 
en Khuda ke haqq meo istiamdl kin, ki Khuda ke haqq men koi na- 
munasib tasauwar na karen. Dunya ki sari chizon par nazar karov 



J^HUDA Kr SIFATON MEN. 13 

aur dhiydn karke dekho, ki un meij se kaun sa bara hai : albatta ba- 
ron men samundar bara hai ; us ke gahrao ki thah aj tak kisi ne na 
pa\, aur na kisi ne hikmat se us ka bhed malum kiya ; lekin nabi 
Kahta hai, ki wuh'amiq samundar l^huda ki nazar men nihayat adni 
chiz hai : " Us ne us ke panion ko apne hath ke chulki se n^p^.'* 
Suraj, chand o sitare, jo ki daur i asmiin men phirte hain, aur apni 
roshni se ham logon ko manauwar karte hain, un ki tasir se dunya 
men rut badalti rahti hai, aur jandar chizorj ko zindagi milti, par Khu- 
da ke samhne we aise adne hain, ki us ne unhen "balisht se paimaish 
kiya." Is dunya men kitne hi jazi're, kitne hi pahar, kitne hi jangal, 
kitni hi naddian, kitni hi zamin, kitne hi admL baste hain ! par Ya- 
howah ki nazar men we sab mutthi bhar hain: " zamin ke gard ko pai- 
mane men bhara, paharon ko palron men wazn kiya, aur tilon ko ta- 
razii men taula ;" " us ke samhne zamin ki qaumen dol ki ek bund ki 
manind hain, aur tarazu ki ek dhul ki manind ginijatin ; wuh jaziron 
ko ek zarre ki manind utha leta hai : pas turn Khuda ko kis se tash- 
bih deoge, aur kaun si chiz us ki misl thahraoge ?" 

Hindu o Mahammadi bhi Khuda se munkir nahin hain. We iqrar 
karte hain, ki Khuda hai. Mahammadi to kbass karke ek sachche 
aur bare Khuda ke qail hain ; lekin us ki zat o sifat men Yahowah se 
bara farq hai. Hinduon ke khiyal bhi is bat ke haqq men bahut hi 
mukhtalif hain, Un kc baze shastaroo men ek bari ruh aur khud- 
maujud, hehadd, nadida, bejism, bejuz, behadal, azali o abadi, aur 
gairmafhum Khuda ka zikr kiya gaya hai ; lekin jitni ki akhlaqi 
khubiuj, hain, maslan aql, hikmat, danai o qudrat. adl, sachchai, bha- 
lai, rahmat, neki, pakizagi, aur parhezgari, in sab ko us Khuda ki 
sifton men nahin ginte ; wuh in sab ausafon se alag hai ; aur agar kci 
milaya chahe, to Hinduon ke gyanion ke samhne nipat agyani thahre- 
ga. Lekin siwae is bdri Riih ke, un ke bich men aur deote bhi hain, 
jin par ye sab sifatea mansiib ho sakti hain, balki un deoton ki tanf 
men ye sab sifateij bayan karte haia ; par un ka kahna bilkuU abas hah 
Un deoton ki chalan shastaron ke mukhahf hai. Is kahne se kya 
faida hoga, ki mera Khuda aqil hai. agar wuh Khuda nadan ki manind 
kam kare } Agar wuh napak kamoa se khush howe, pak kahne se kvd 
hota hai }^ Pas, na to Piiran Brahm, jis ka fakhr Hindu bahut hi kar- 
te hain, lahowah ki manind hai, aur na us ke autar, jin ko Hindu 
log aksar karke mante, aur pujte hain, Khuda ho sakte hain. Is maz- 
mun ka khulasa tab ba^jhubi malum hoga, jab main ek ek sifat ka bayan 
juda juda karke muqabila karunga. 

I. Hinduon ke shastaron men ek Puran Brahm ke siwa aur tentis 
karor deote hain, aur we apni apni jagah men uliihiyat ka dawa rakh- 
te haiij. Ye hi deote log zamin o asman ka bandobast kiya karte 
hain. Insan ko inhin se ziyada kam parta hai. Piiran Brahm kisi ki 
kuchhkhabar nahin liya karta. Lekin Yahowah kahta hai, " Main 
Khuda hun; mujh sa koi nahirj." " Turn mere gawah ho, Khuda-- 
wand farmata hai, aur mera banda, jise main ne barguzida kiya, taki 
turn jano, aur mujh par iman lao, aur samjho, ki main wuhi hiin. 
Mujh se age koi Khuda na bana, aur mere bad bhi koi na hogL 
B 



14 KHUDA KI SIFATON MEN. 

Main, main hi ^hudawand hun ; mere siwa koi bachanewala nahiQ." 
" Ibtida se main hi huQ ; aur main jo kam karurj, to roknewala kaun 
hai r" 

c 

II. Qudrat o jalal ki taraf rujii hoke dekho, ki Puran Brahm Yaho- 
wah ki manind hai, ki nahin r Puran Brahm ki zat men qudrat kd 
ittilaq nahin diva jata. Qudrat jo hai, so maya ki. zuhur hai, aur 
Brahm ka nabi. Wuh apni auqat apne hi soch men, nind ki halat 
par, guz^rta hai. Wuh na to paida Karta, aur na paidaish ke kam 
men kuchh bhi dakhl deta hai. Sansar ke palne se bhi us ko kuchh 
garaz nahin, aur na alam ka intizam us ke qaba men hai. Wuh in- 
san ke kam o kaj par hiUmll khiyal nahin rakhta ; kyunki wuh un ka 
insaf nahin karta. Wuh apnf auqat bekari ki halat men katne se 
khush hota hai. Hindu log deoton ko qudrat o jalal wale kahte hai^. 
Un ke darmiyan paida karnewala Khuda Brahma, palnevvala Vishnu, 
insaf karnewala Yam, aur marnewala Shiw hai. Intizam ke liye koi 
nahin muqarrar hua, is liye ki dunya apni taqdir ya bhag par chalti 
hai. Ye deote agar danai, aql, o hikmat merj Yahowah ke barabar 
hote, ya unki bhalai, sachchai, neki, adl, o rahm kamil hota, to albatta 
muqdbala ke liyejagah hot! ; lekin un ke kamon men un sifaton ke 
nishan pana to kinare raha, balki aksar un ke haraks zahir hote hain. 
Maslan, paidaish ki babat, Ved men Piiran Brahm ke haqq men likha 
hai, ki wuh dp sari chuon ka madda bana, vane apni riihani zat ko jis- 
mani chizon ke banane ke liye taDdil kar dald ; aur akhir ke din sare 
alara usi ki jot men sama jawenge ; kyiinki we sab usi se the. Phir 
Brahma ke haqq men likha hai, ki wuh jis waqt dunva paida karne 
ka qasd karne laga, to us waqt us kam ki mushkilat par gaur karke 
bahut se ansvi bahae ; is hye ki us ne samjha, ki aisa bara aur mushkil 
k^m mujh se hona muhal hai. Tab us ne Shiw ki madad mangi ; aur 
jab Shiw se bhi wuh kam saranjam na ho saka, tab Brahma ne phir us 
kam par kamar b^ndhi. In ahwal se malum hota hai, ki we deote 
qudrat o jalal, danai aur hikmat men nihayat kam the ; aur jab ki ye 
sifaten un men kamal na thaharin, tab we Khuda kis tarah kahla sakte 
hain ? Sach hai, ki Yahowah Khuda hai, jis ne apni qudrat o hik- 
mat, aql aur danai, is dunya ki paidaish, aur is ke intizam ke k^mon 
men zahir ki hai. 

Us ke haqq men Yasaiyah ne jo kuchh kaha, so main ne age hi kah 
sunaya. A'sman o zamin Yahowah ki nazar met] nachiz hai. Dunya 
o ^sman ka paida karnewala bhrwuhi hai. ** ibtida men Khuda ne 
^sman o zamin ko paida kiya." •* Us ne kaha, aur ho gaya; us ne far- 
maya, aur barpa hua." " Khudawand, Israil ka Quddiis, aur us ka 
khaliq, yun farmata hai, main ne zamin banai, aur insan us ke sath 
par ^halq kiya ; main ne apne hi hath se asman tane, aur un ke sab 
lashkaron par main ne hukm kiya." " Us ne apni qudrat se dunya ko 
banay^ hai ; us ne apni hikmat se jahan ko q^im kiya hai, aur apni 
aql se dsmanon ko phailaya hai." Yahowah ne sari chizen nabiidagi 
meo se biid kin. Un ka pdlnewalu bhi wuhi hai. "Khuda ^dmi 
aur haiwan ka parwardigar hai." " Khudawand un sab ko, jo girte 
hain, thamtd hai ; aur un sab ko, jo nihur gae hain, utha khara karta 



KHUDi^ Kr SIFATON MEN. 15 

hai. Sab ki ankheo tujh par lagi hain ; tu unhen waqt par rozi deta 
hai. Tii apni mutthi kholta hai, aur har ek jandar ka pet bhartd hai." 
Un ke intizam ka ikhtiyar bhi usi ko hai. " Khudawand azim Khuda 
hai; wuh Shahanshah badshah sab deotoa par." " Us k( badshahat 
abadi badshahat hai, aur us ki hukiimat sare alam par abadi hai." 
Akhir admion ka insaf bhi wuhi karega. " Khuda har ek fial ko, aur 
har ek makhfj kam ko, kya bhala kyi bura, adalat men lawega." 
" Har buri bat, jo admi bolte hain, un ke waste un ko adalat ke din 
hisab dena parega." " Us ne ek din thaharaya hai, jis men wuh 
sadaqat se danya ki adalat karega, ek mard ke wasile se, jise us ne 
mu|{htar kiya." 

III. Agar turn pakizagi, aur gunah se nafrat, Puran Brahm ke sifa- 
ton men, dhundho, to nahi'n paoge ; aisi aisi sifaten Brahm ki zat 
men mansub nahin ho saktin. Pakizagi sari akhlaqi khubioQ ka maj- 
raua hai : is waste Puran Brahm ki zat mea zeb nahin deti hai. 
Gunah aur neki se us ko kuchh garaz nahin hai : wuh na to gunah 
se nafrat rakhta, aur na neki se razi hota hai. Pas, baqi rahe deote, 
jin ki pikizagi aur parhezgari bahuton par ayan hai. We gunah ke 
rahbar hoke us se nafrat kis tarah karenge .'' Brahm kisi ki ib^dat 
talab nahin karta ; lekin deote sab se karte hain. We nahin chahte 
hain, ki un ki ibadat ruh aur rasti se ho ; balki wuh ibadat talab karte 
hain, jo bilkull jismaui hai, aur jismani shahwaton se ada hoti hai. 
Brahma ki pakizagi aur parhezgari, aur us ki gunah se nafrat Puran 
ke parhnewalon ko maliim hogi ; wuh shahwat ka banda tha. Vishnii 
ka luchpan, thagi, aur chori sab Hinduon par bakhubi zahir hai ; aur 
Shiw ka kaifipan aur napak shahwat ka bay an kis ne nahin suna, ki 
maia bayan karun ? Un ki babat shastaron men aisi aisi baten likhi 
hain, ki parhnewalon ko malum hoga, ki we bewaquf, kamzor, haqir, 
raagrut, kinakash, jbagrebaz, zinakar, jhuthe, beraunsif, berahm, 
bedard, aur parai bhalai men nakhush, aur apni bihtari ke liye sargarm 
haia. Pas, Yahowah Khuda ke siwa aur sab jhuthe hain. Yahowah 
ki pakizagi, aur gunah se nafrat, aur us ki ruhani ibadat, jo wuh apne 
abidon se talab karta hai, niche ki ayatoa se saf zahir hoga. "Khu- 
dawand apni sari rahon men sadiq hai ; apne sab kamon men pak hai." 
" Mabiidon men, Khudawand, tujh sa kaun hai jalal wala ? paki men 
kaun hai tujh sa bara ?" " Ankhea teri pak hain, ki tu badi ko dekh 
nahio sakta ; tii shararat par nazar kar nahijj sakta hai." " Khuda- 
wand ne farmaya, ki main apni muqarrabon ke darraiyan apni taqdis 
kariing^, aur main sari jamaat ke age apna jalal zahir karunga." 
" Khuda muqaddas logon ke baremajraa men nihayat muhibhai; aur un 
sab ka, jo us ke gird hain, ihtiram ke laiq hai." " Khuda ruh hai, aur 
us ki bandagi karnewalon ko chahiye, ki riih aur sachchai se us ki 
bandagi karen.'* In baton se turn sab daryaft kar sakoge, ki Yaho- 
wah Khuda hai, aur us ki manind koi nahin hai ; balki wuhi akela 
sachcha Khuda hai; aur sab jhiith hain. Uliihiyat ki kamaliyat sirf 
us hi men bharpur hai. " Haqiqat men Yahowah mabudon ka J^^hu- 
da, aur malikoQ ka Khudawand, aur logon ka kashshaf hai." 



16 KHUDX Kf SIFATON MEN. 

fa'ida. 

Khiyal karo, hi is vilayat men, Yahowah ki jagah, kitne hi mabud 
piije jate hain* Hindiion ki aql men asman ke sitare aur zamin ki 
sab chizeQ, kya jar, kya haiwan, pujne ke laiq hain. We haqiqat men 
unhen har roz piijte hain ; aur jo tazim, ki maHk o khahq ko dena 
chahiye, makhliiq ko dete hain. Yih tariki un log-on ke dilon men 
kahdn se chha gai hai ? Yih un ki gumrahi ki saza hai. " Jciisa un- 
hon ne Khuda ka ilm rakhna qabill na kiya, waisahi Khuda ne bhi un 
Jko namaqulaql men chhora, ki nalaiq kam karen-" Par ab Khuda 
apne kalam ke wasile se chahta hai, ki us ilm ko phir un ke dilon men 
paida kare : isi hye wuh farmata hai, " ki Aj agar turn us ki awaz ko 
suno, aur apne dilorj ko sakht na karo," aur wahid, sachche aur zinda 
Yahowah ko pujo, to tumhari dunyd o aqibat bhali hogi. 

Yahowah ka azal se abad tak betabdil hona insanon ke dilon meij 
bahut hi muassir hai. Gunahgar o sharir, jab apne dilorj men khiyal 
karte hain, ki Khuda azal se hai aur abad tak rahega, aur wuh betabdil 
hai, tab un ke dilon men khauf aur naummedi a jati. We sa7.a se 
bachne ki ummed kabhi nahin kar sakte. Agar Khuda gunah ka 
mukhalif hai, aur us ne gunahgdron ko saza dene ki dhamki ki hai, to 
zarur wuh hamesha waisahi rahega, aur kabhi nahin badalega. We 
Khuda ke azab ke din kis tarah thahrenge ? Wuh un par apna qahr, 
aur azab, aur gazab dalega. Wuh kisi ko bhi nahin bhulega. 

Nek logon ke liye Khuda ki ye sifaten tavvakkul paida karnewalian 
baio. Khuda agar pakizagi ko dost rakhta hai, to wuh hamesha use 
waisahi manzur rakhega ; aur pak logon ko barkat dega ; aur kabhi 
nahin badalega. " ' s ke nazdik kuchh gardish nahin ; balki zawal 
ka saya bhi nahin." Us ke wade sab betabdil hain. Wuh jo kuchh 
kahta hai, so pura karta hai ; isi waste nek log us ki bat par iatimad i 
kulli rakhte hain. Un ki ummed unhen mahriim nahin karegi. 
**Wuh Yahowah badalta nahin; us ki sachchai bare pahar ki manind 
qaim, aur us ke wade hamesha pure honge." Aj agar us ne kisi ko 
piyar kiya, aur us ki dua suni ho, to kal us se nafrat nahin karega, aur 
na us ke iltimas ko radd karegd. Pas, un ke im^n ki bunyad ek bhari 
chattan par rakhi hai ; wuh kabhi nahin ukharegi. 

Yahowah hazir nazir, o alim ul gaib hai. Wuh kahta hai, ki 
** Kya main nazdik ka Khuda hun, aur baid ka nahin r kya koi poshi- 
dajagahon meo apne tain chhipa sakta hai, jis se mani na dekhiin ? 
kya asman aur zamin mujh se mamiir n«hia r" Is masle ke mutabiq 
Yahowah ham ko farmata hai, ki us ki parastish ham har jagah kiy^ 
karen ; kyiinki wuh har jagah maujud hai. Wuh hamen janta hai, 
dekhta hai, aur ham^ri nigahbani karta hai, aur hamari hajaten rafa 
karta hai, aur hamari ibadaten qabul karta hai. 

Khuda ko hazir nazir janke gunahgaron ko darna chahiye ; kyiinki 
wuh un ke har gunah ke karte waqt wahan maujud hai. Jab un ke 
dilon men sarkashi, kufr, nashukri, magriiri, adawat, chhal, beinsafi, 
aur berahmi paida hoti hai ; jab we Khuda ke pak qaniin ke mukha- 
lif chalte hain, aur napak o berahmi kamon par kamar b^ndhte hain, 
aur us ke Bete ki behurmati karte hain, aur Riih Quds ko gamgin 
karte hain, us ke sabt ko torte hain, us ki ibadatgah se gair hazir 



KHUDA Kr SIFATON MEN. 17 

rahte hain, aur us ki kalisya ki rasmon ko nachiz o haqir jdnte hain» 
tab bhi Khuda hazir o nazir hai, aur tak rakhta hai, ki hashar ke roz 
«n ka badla clewe. " Us ki ankhen ag ke shuala ki manind hai. Us 
ki nazar se kaun clihip sakta hai r" Khuda ke lepalakon ko bhi chahi- 
ye, ki yih bat yad rakhen, ki un ka asmani Bap hamesha un ke k^morj 
ko dekhta rahta hai. We agar chahen, to apne diloa mea ap ko 
haqir, nachiz, garib o jahil janen. We apni ibadaton par nazar karke 
unhen aisi na k^mil o gunah aluda samjhen, ki Khuda ke qabul karne 
ke laiq nahin hain ; aur apne gunahoa ko aisa bura o badtar janen, ki 
apne tain bilkull dozakhi samjhen, aur dil se yiin kahen, " Ham kire 
hain, aur admi nahin ;" lekin bawajud is dar o shakk ke, Yahowah ki 
yad se we faramosh na honge. " We Khuda ke honge, jis roz wuh 
apne khass guroh ko jama karega." Ansii, jo unhon ne apne gunahorj 
ke hye bahae ; duaen, jo unhon ne guzranin ; do kauri, jo unhon ne 
Khuda ke nam par garibon ko bantin ; pani ka piyala, jo unhon ne 
Masih ke nam se us ke shagird ko pilaya, Khuda un ko nahin bhule- 
ga, aur na un ke ajr dene men kuchh der karega. Khuda un ke sab 
kamon ko dekhta hai, aur apni yad ki kitab men Kkh chhorta hai. 

Khuda qadir i mutlaq aur khudraukhtar hai. " Zamin ke sare ba- 
«hinde nachiz ki manind mahsiib bote hain ; aur wuh asman ke lash- 
karon aur zamin ke bashindoa ke sath apn» mashiyat ke muwafiq k^m 
karta hai, aur koi nahin, jo us ke hath ko roke, aur us se kahe, ki tu 
kya karta hai V " Us ka mansiiba qaim rahega, aur wuh apni sari 
marzi ko pura karega." Jaisa ki us ne alam ko paida kiya. aur use 
paha hai, waisahi us ka intizam karta raheg^. Qadir i mutlaq ke 
barkhilaf chalna kya hi khaufnak aur bahut bura hai! Wuh apne 
dushmanon se intiqam lega ; aur jo us se ki'na rakhte hain, unheQ 
saza dega ; aur us ka hath koi nahin rok sakta hai. Turn, jo is nasi- 
hat ko sunte ho, apne dil se piichho, ki Khuda ko piyar karte ho, ki 
nahin r Us ko khush kiya chahte ho, ki nahin ? Us ke hukm ke 
tabidar rahte ho, ki nahin? Us ki rasmoa par garibi aur iman se 
chalte ho, ki nahin ? Wuh kahta hai, ki " Main un par ashiq hiJn, jo 
mujh par ashiq hain ; taki main un ko, jo mujhe piyar karte hain, 
achchhe mAl ke waris karun." Shayad Ki turn, agle aui ab ke zama- 
ne ke shariron ke sath mWke, apne dil men Khuda ko kahte ho, ki 
"Mujh se dur ho ; main teri rahon ke ilm ki parwa nahin karta; 
Qadir i mutlaq kaun hai, ki main us ki bandagi kariin } aur us se dui 
mangne se mujhe kya faida hoga ?'' Agar turn aise khiyal karte ho, 
to turn par afsos hai. Main turn se kahta hiuj, ki us ke hath se chhura- 
na kisi bashar ka kam nahin hai. " Dunya ya asman men, Khuda ki 
manind, baZii kaun rakhta hai r aur us ki awaz sa kaun garaj saktd 
hail" Us ki ankhen sab chizen dekhti hain; aur us ke hath sab 
jagah men pahunchte hain. Gunahgar us ke gazab se kalian bhag 
sakte hain } " Teri Ruh se main kidhar jaun } aur tere huziir se 
main kidhar bhaguij ? Agar main asman ke iipar charh jaiin, to tu 
wah^n hai ; aur agar maio patal men bichhaun, to tii wahao bhi hai ; 
agar main urke suraj ki jot banun, ya darya ke muntaha men jabaith- 
i1o, to wahan bhi tera hath meri surag paega, aur tera dahina hath 
mujhe pakar lega.'* Yih bat vad rakho, ki Khuda ki qudrat se turn 
Bb 



18 KHUDA Kr SIFATON MEN. 

jite ho, clialte phirte ho, nigahbani kie jate ho, bipat se hachSe jSte 
ho ; turn ap sarasar natawa o kamzor ho. " Ham usi se jite, aur 
<;halte phirte, aur maujud hain." Wuh nekokarojQ ka kaisa bara dost 
hai! Ua ki qudrat ki kiuchh hadd nahin ! Wuh'sab de sakta hai, 
aur hamare Uye sab kuchh kar sakta hai. 

Danai ki jar bhi Yahowah hai. Asman ke firishte us ke s^mhne sijda 
karke kahte rahte hain, ki " Barakat, aur jalal, o danai, aur shukr- 
guzari, aur izzat, aur qudrat, aur qiiwat, hamare Khuda ko abad se 
abad tak howe ; amin." Asman ke saiyare, zamin ke har aqs^m ki chi- 
zen, nabatdt, madaniyat, o haiwanat ki banawat ki tarkib men j^^huda 
ki danai zahir hoti hai; aur agar insan ke badan ka imtihan kar sako, 
to tajjub se kahoge, ki sach much Khuda bara Hakim o Ah'm hai. 
Dekho, ki in sab chizon men kaisi mutabiqat, faida, bandobast o mel 
paya jata hai ; goya ki Khuda ne har chiz ko ek diisri ki rauhtaj ba- 
naya hai. Har mausim apne apne waqt i muaiyan par maujud hota 
hai. Mausim ka phal bhi kabhi nahin ru ta. Siwa Khuda ke aisa 
kaun hai, ki ek dil ijad karke use jism se amezish de, taki un se kalam 
o khiyal sadir ho ? " Ai Khudawand, kaise kaise beshumar tere kam 
hain! tu ue danai se unheQ paida kiya.'' Dunya ki paidaish ke siwa, 
gunahgaroQ ko bachane men Khuda ki danai ziyada mathib hai. Us 
ne danai se Masih ko dunya meo bheja, taki wuh gunahgaron ke 
badle men mashib howe ; jis se us ki adl o rahm, bhalai aur sachchai, 
faiyazi aur mahabbat be khalal ashkara ho, Masih ke haqq men Pu- 
lus kahta hai, ki wuh " Khuda ki hikmat, aur pakizagi, aur azadagi 
hai." Phir Afsion ko likhta hai, ki " Masih ki beqiyas daulat ki 
^{hushkhabari diin, aur sab par roshan karua, ki us bhed ki hikmat kis 
qadr hai, jo azal se sab ke bananewale Khuda men poshida tha." 
Injil bhi Khuda ki hikmat kahlati hai. Yahowah kaisa bara aur 
buzurg Khuda hai ! us ki manind aur kaun ho sakta hai ! kya Hin- 
duon aur Mahammadion ke mabud Yahowah ki manind honge ? 
nahin: we sab jhuthe hain. "Yahowah ke age malaik log apne 
munh par parda dalte hain, aur tajon ko us ke qadam tale dalke rat o 
din pukarte rahte hain, ki Quds, quds, quds ! Khudawand Khuda, 
qadir i mutlaq, jo tha, aur hai, aur hamesha rahega." Agar insan ki 
tabiat firishtoii ki manind ho, aur un ka karaal irada sirf Yahowah 
hi ke khush karne, aur usi se ^ihushi hasil karne ka ho, to asman aur 
zamin men, ek hi awaz se, hamd o tarif aur sana Bap, Bete aur Ruh 
Quds ke liye hamesha hua karega. 

Ihsan, o piy^r, o rahm, aur bhalai Yahowah ki khass sifaten, aur 
ain zat hai. Khuda apni zat men kamil hai, aur is bat men, ki kisi 
ke piyar ya bhala karne se kuchh hasil kare, muhtaj nahin. Lekin 
wuh apne makhluqon ko piyar karta hai, aur un ka bhala karta hai ; 
is waste ki is men u? k^ jalal barhta hai, aur makhluq ki bihtari hoti 
hai. Khuda chahta hai, ki us ke bande us ke piyar, aur us ki bhalai 
ko apne lipar dekhke gunah se tauba karen, aur Khuda ko izzat aur 
buzurgi dewen, barai karen, aur dil se us ke tabidar bane rahen. 
Khuda ka piyar aur bhalai, is dunya ke logon par, har jagah men, 
zahir hai. Pubis kahta hai, ki Khuda ne " bhalii karke dsman se bar- 
waqt barsat aur phal lanew^li mausim deke, aur tumhare dilon ko 



KHUDA Kr SIFATON MEN. 1^ 

^sudagi aur khushi se bharke, apne ko begawah na chhora hai." 
Kitne hi aram o aish ki chizen Khuda ne insan ke liye is dunya men 
paida ki hain. Agar tandurusti rahe, to haraari Ijhurak o poshak bar 
Toz ham ko khushi deti hai. Bahar apne mausim par phiil na/ar 
meo, aur awaz kanon men, balki sari chizen apni apni jagahon men 
khushi bakhshti haiu. Ankhoa se dekhke, kanon se sunke, zuban 
se bolke, nak se sunghke maza basil karte bain. Hamari khushion 
ka bayan is mukhtasar men ho nahin sakta. Ham ko munasib hai, ki 
DiM ke sath muttafiq boke kaben, " Ai admio, Khuda ki bhalai ke 
liye us ki tarif karo; as ke ajaib karaon ke bye, jo us ne bani adam 
ke bye kie hain." Khuda apni barakat sirf nekon hi par nabio, 
balki badon par bhi inayat karta hai. " WuH apne siiraj ko badon 
aur nekon par charbata hai, aur shariron aur rastbazon par menh bar- 
sdta hai." Nekoa ke sath bar koi bhala karta hai ; magar badon se 
neki karna bara kam hai, Chunanchi Khuda ne apni ibsan ham logon 
ko us waqt dikhaya, jab ki ham ua ke mukbalif aur nipat dushman 
the. Jab ham us se larte the, tab us ne hamen bachane chaha, aur is 
ke bye tadbir ki. *' Us ne dunya ko aisa piyar kiya, ki apne eklaute 
bete ko bakhsba." 

Khuda ka rahm bhi us ke piyar o bhalai, sabr o wafadari se alag 
nahin hai. Un ke nam jude jude bain, lekin kam men sab ek hi hai. 
'• Khudawand rabim aur hannan hai, zu ul till aur Rabb ul fazl bain: 
us ka jbimjhlana daima nahin; wuh apne gusse koabad tab nahin rakh 
chhorega." Rahm is tarah malum deta hai, ki wuh hamesha un logon 
par hota hai, jo ki adl ke ru se saza ke laiq hai : maslan bani adam, 
igunah ke sabab, az rii i adl ke, dozakhi haiu, lekin Khuda ne un par 
rahm kiya ; un ki bahut bardasht ki. •' Us ne hamare gunahon ke 
muwafiq ham se suluk nahin kiya, aur hamari khataon ke mutabiq 
saza nahin di" Balki Khudawand Tsa Masib ko bhej diva, taki wuh 
hamen gunahon se chburasve, dozakh se bachawe, aur akhir ham ko 
bihisht men pabuncbawe. Jis tarab bap beton par tars khata hai, usi 
tarah Khudawand, jo us se darte haiu, un par rahm karta hai. Khuda 
ki sab sifaton se yih sifat insan ko nibayat piyari malum deti hai ; 
kvunki we gunahgar haiij, aur Khuda rahm bakhshnewala hai. 
Masib ka autar lena aur marajand, Rub Quds ka inayat karna, sab 
rahm se hua hai. Ah ham logoo ko munasib hai, ki apne bh?iion ko 
«\^aise hi piyar, kiya karen ; apne qarzdaron ko bakhsba karen ; jo ki 
bure aur na sbukrguzar bain, un par mihrbani kiya karen ; bhukhe ko 
roti kbilawen, piyase ko pani pilawen, nange ko kapra pahinawen, aur 
yatim ko parwarish karen, Hamen chahiye, ki apne dusbmanon ko 
piyar karen ; jo lanat bhejen, un ke bye barakat mangen ; jo satawen 
aur dukh dewea, un ke liye dua karen ; sab se ziyada, us rahm ki 
^habar, jo l;^huda ne Khudawand I'sa Masib men zahir kiya hai, sab 
ko jake kab sunawen. Tab ham apne Bap ke, jo asman par hai, bete 
kahlawenge. Us ka piyar ham sabhon par hoga, aur sab koi, jo ha- 
mare kamon ko dekhenge, hamare asraani Bap ki tarif kareoge. Par 
jitne log ki in kdm o khasiyat se bilkull mahrum hain, un ka kya hai 
hoga } Khuda jis din r^sti se dunya ki adalat karne ko awega, us din 
y^iih. sirf unhin ko qabul karega, jo ki piyar,rabm o bhalai men Khuda 



120 KHUDA Kr SIFATON MEN. 

ke mushdbih hain ; aur jo un ke baraks adaten istiamal karte haio, 
we Khuda ke gazab ke laiq honge. Khuda agarchi rahi'm hai, tau- 
bhi "wuh apne adl ko chhorke, gunahgaron par rahm nahin karegi. 

Khuda ne apne kailam men apne tain sachcha Khuda kahke z^hir 
kiya hai. " Sachchai Khuda ki hamesha qaim hai." Bahut si bateij 
us ne kahin, jo haqiqat men waisihi nikh'n : us ki peshkhabariaQ ha- 
mesha puri hoti ain, aur ayande ko waisihi puri hoti jaengi. Maslan 
Masih ki paidaish aur zindagi, maut o jf uthna, aur asnckan par charh 
jana, Rah Quds ko nazil karna, aur Injil ke phailne ke haqq men jitni 
baten age kahi gai thin, sab ke sab puri hain. Yahudion aur rsaion 
ke haqq men hhi sab sach nikla. Khuda ne kii ek admioQ se ahd o 
paiman kiya tha, aur un iqraron ko barwaqt pura kiya. Ye sab us ki 
sachchai par gawahi deti hain. Aur phir apne shara men bhi us ne 
mana kiya, ki koi shakhs, kisi sabab se, jhuth na bola kare : ban, us 
ne kaha, ki ** Sab jhuthion ka hissa us jhil men hoga, jo ag aur gan- 
dhak se jalti hai." In baton se malum hota hai, Yahowah wafadar o 
sachcha Khuda hai. Chahiye ki us ke handagi karnewale us ko rub aur 
sachchai se handagi kiya karen ; us ki sab baton par iman lawen ; 
kyunki bagair iman ke koi Khuda ko khush nahin kar sakta hai. Jo 
koi Khuda ki bat par iman nahin lat^, wuh Khuda ko jhutha thahrata 
hai. Jab ki us ne farmaya, ki gunahgar dozakh men dale jawenge, 
tab gunahgaron ko is bat par yaqin lake darna chahiye. Zarur hai ki 
we gunahon se tauba karen aur baz rahen. Phir Khuda ne wada 
kiya, ki jo koi Masih par iman lawega, aur baptisma pawega, so bach 
jaega. Pas chahiye ki iman lawen aur baptisma lewen. Khuda sachcha 
hai, aur mumkin nahin ki wuh jhuth bole. Isi tarah chahiye, maut, 
basilar o qiyamat ke haqq men, jo kuchh likha hai, sach maneg. 

Khuda ka adl bhi us ki zat par nihayat zeb deta hai. " Wuh chat- 
tan hai, aur us ka kam kamil hai ; us ki sab rahen rast hain ; wuh 
wafadar Khuda hai, aur daga se mubarra hai ; wuh sadiq aur amin 
hai." Is sifat ke bedim Khuda izzat o piyar ke laiq nahin ho sakta 
tha. Wuh agar chahta, to apni qudrat se logon ko tabidar banata, aur 
apne hukm ko manata ; lekin is bat se us ka hukra bilkuU zulm ke taur 
par insan ke dil men asar karta. Koi bhi dil se khush hoke us ki 
tabiddri na uthata, shauq se us ki khidmat koi bhi na karta, balki 
gulam ki manind us kl bandagi karta aur us ke hukmon ko manta. 
Ab us sifat ke hone se Khuda ke log beinsafi aur zulm se bachke 
amn men rahte haiij. So shariron ko chahiye, ki Khuda ke beriya 
adl se nihayat khauf karen ; kyunki us ka gazab jalanewali ig hai. 
Agarchi wuh is dunya men bar gun^h ki saza usi waqt nahia deta, 
aur nek o bad donon ko ekatthe rakhta hai, lekin Khuda intiqam lene- 
w^ld hai. Ek din aisa hoga, ki wuh sabhon ka insaf karega ; sharir- 
oa ko saza dega, aur nekon ko un ke amalon k^ ajr dega. Jab ki us 
ne apne Bete ko de diva, ki wuh gunah ke waste apni jan de, tab 
shariron ko kahan thikana hai r Un ko chahiye ki apne dil se puchheg, 
ki ham, jo umr bhar Khuda ke mukhalif kam karte rabe, yane us ke 
kalam ko nahin mana, aur us ke Bete ko nahin qabiila, aur Riih Quds 
ko gamgi'n kiya, is ke iwaz hamen kya railega ? 

IJpar ki b^ton se yaqin hoga, ki Yahowah ke siwa aur koi Khudi 



TASLrs KE BAYA'N MEN. 21 

nahin hai. Wuh akela aur lasani hai. Us ki sifaten aisi hain, jo ki 
Uluhiyat meo hua chahiye. Wuh azi'm o jalal wala, — wuh is sarkash 
gunahgar, beadab o^ nafarmanbardar dunya ke badshah o hakim hone 
ke laiq hai. Is liye ^dmion ko har tarah se us ki bandagi aurfarman- 
bardari karni wajib hai ; kyunki wuh un se ruhani aur jism^ni ibadat 
hamesha talab karta hai. 



tasli's ke bayxn men. 

Rev. C. G. Pfander ki' tasni'f, 



Khuddwand Tsd Masih h' niamat, aur Khudd ki mahahbat, aur Ruh ul 
Quds ki rifdqat turn sahhon ke sdth hamesha howe. Amin. — 2 Kar. 
13: 14. 

YiH ayat barakat ki dua hai, Khuda ke, aur Masih ke, aur Riih i Quds 
ke nam men ; aur is bat se, ki tinoa ka nam zikr hua, zahir o sabit 
hai, ki imandar Khuda ki puri barakat — na akele Khuda Bap se, na 
akele Bete se, aur na akele Riih ul Quds se — balki majmua Bap, Bete, 
aur Riih i Quds se — pata hai ; aur isi sabab se Mast hi admi, injil ke 
mazmiin ke muwafiq, Khuda ko tin-ek manta, aur us ki sitaish aur 
bandagi kart4 hai ; yane wuh Taslis ka muataqid hai ; aur aise iatiqad 
ko najat ke liye zarur o lazim janta hai. Magar Wahdat ko bhi man- 
ta hai ; kis waste, ki rauqaddas kitabon men saf saf bayan hua hai, ki 
Khuda ek aur wahid hai ; chunanchi Istisna, 6 ; 4 men likha hai, ki 
*' Ai Israil, sun : hamara Khudawand Khuda ek hai." Aur Yasaivah, 5 : 
5 meij zikr hai, ki " Main parwardigar hun ; koi aur nahfn ; mere siwa 
koi Khuda nahin hai." Aur injil men 1 Kar. 8 : 4 men likha hai, ki 
" Ham jante hain, ki jahan men but kuchh nahiij, aur koi Khuda na- 
hin magar ek.", Aur Afs. 4 : 6 men bhi hkha hai, ki " Ek Khuda 
hai, jo sab ka Bap, ki sab ke upar, aur sab ke darmiyan, aur turn sab 
men hai." Pas, Masihi wahdat se kabhi inkar nahiij karta, balki dil 
o jan se us ka muataqid hai ; magar yihi kahta, ki wahdat men taslis 
hai ; aur taslis ka iatiqad Khuda ki piiri barakat pane, aur najat h^sil 
karne ke waste zarur o lazim hai. 

Ab Taslis ki talim tin belt meo bayan karenge : 

I. Is tah'm ko kalam Ilahi se sabit karenge. 

II. Us ke bayan ki babat kuchh kuchh zikr karenge. 

III. We barakaten bayan ki jaengi, jo is talim se hasil hoti haig. 

I. Taslis ki suhut men kaldm Ildhi se. — Jana chahiye, ki taslis sirf 
Khuda ke kalam se sabit ho sakta hai. Khuda ki z^t aql ki daryaft 



22 TASLrs KE BAYAN MEN. 

se bahar hai ; aur is liye us ki kaifiyat ke waste aql ke ru se bat kar- 
na beaqli hai. Aur faziloQ aur gyam'on ko miilum o yaqin hai, ki ad- 
mi Khuda ki zat se sirf itna janta aur samajhta hai, jitna Khuda ne 
apne kalam men bayan o ayan farmaya hai ; aur " kutub i muqaddas 
men Khuda ne apni zat i wahid ko tash's ke sath bayan kiya hai ; ya« 
ne apne tain Khuda Bap, aur Beta, aur Ruh i Quds zahir kiya hai. 

Aur yih, ki Beta, jo murad I'sa Masih se hai, Khuda hai, kalam Ila- 
hi ki ayaton se saf sabit hai ; jin se ham yahan sirf do ek mazkur kar- 
enge. Yuh. 1 : 1 — 3 yiin hkha hai, ki "Ibtida men Kahma tha, aar 
KaHma Khuda ke sath tha, aur Kahma Khuda tha. Yihi ibtida meo 
Khuda ke sath tha. Sab chizen us se maujud huin, aur maujiidat 
men bagair us ke koi chiz maujud nahin hui." Aur chauthi ayat 
men saf bayan hua, ki wuh Kahma, jo in ayaton meo ^huda kaha ga- 
ya, Tsa Masih hai ; chunanchi mazkur hai, ki " Kahma mujassam hua, 
aur wuh fazl aur rasti se bharpur hoke ha mare darmiyan raha, aur 
ham ne us ka aisa jalal dekha, jaise Bap ke iklaute ka jalal." Aur 
Kal. 1 : 13 — 17 likh4 hai, ki Khuda ne ham ko tariki ke qabze se 
chhuraya, aur apne piy are Bete ki badshahat men da^hil kiya. Us 
men ham us ke lahu ke sabab se najat, yane gunahem ki muafi, pate 
hain. Wuh andekhe Khuda ki siirat hai ; aur wuh sari khilqat meg 
pahlauta hai ; kyunki us se sari chizen, jo asman aur zamin par hain, 
dekhi aur andekhi, kya takht, kya khawindiao, kya riyasat, kyi mukh- 
tarian, paida ki gaiQ. Sari chizen us se, aur us ke liye, paid^ huin ; 
aur wuh sab se bara hai ; aur us se siri chizen bahal rahti hain.** 
Aur Rum. 9 : 5 men hai, ki " Jism ke ru se Masih bhi un men se 
(yane Yahudion men se) nikla : wuhi sab se buzurg Khuda hai ; abad 
tak mubarak ho ; amin." Phir 1 Tim. 3 : 16 mastur hai, ki " Yaqt- 
nan salahiyat ka bhed bara hai ; ki Khuda jism men zahir hiia, aur 
Ruh se tasdiq kiya gaya." Aur phir 1 Yiih. 5 : 20 hkha hai, ki 
** Ham to us men, jo sach hai, rahte hain, yane I'sa Masih men, jo us 
ka Beta hai. Khuda i haqiqi aur hayat i abadi yih hai." Pas, in 
dyaton men saf kaha gaya, ki Masih Khuda hai. 

Aur Masih ne khud bhi sifat i Ilahi apne sath mansiib ki hain ; jai- 
sa Yuh. 5 : 17, 19 men farmaya hai. ki "Mera Bap ab tak kam karta 
hai, aur main bhi kam karta hun. Jo kam ki wuh karta hai, Beta bhi 
usi tarah wuhi karta hai" — ^jis ka mazmiin yih hai, ki jaisa Bap, yane 
Khuda, qadir hai, main bhi qadir hun. Aur usi bab ki 21, 22, 23 meg 
kaha, ki "Jaisa Bap murdoa ko zinda karta, waisa Beta bhi murdon 
ko jilata hai." Aur yih, ki rozi qiyamat ka hakim wuhi hoga ; aur 
jaisa Bap ki, waise Bete ki sitaish karna chahiye, phir Yuh. 1 : 3 
Masih ne farmaya hai, ki "Main aur Bap ek hain ;" aur 1 1 : 25 ka- 
h^, ki " Qiyamat aur hayat main hua." Zahir hai, ki wuh, jo qiya- 
mat, aur hayat, aur Khuda se ek hai, so Khuda hai. Pas, Masih ki 
Uluhiyat zikr ki hui ayaton se saf saf ayan aur bayan hiii hai. 

Aur Tauret meo bhi Masih ki Uluhiyat ka zikr hai ; chunanchi Yas, 
9 : 6, 7 men mazkur hai, ki " Ek Beta hamare liye paida hiia, aur ek 
larka ham ko bakhsha gaya, jis ke kandhe par sardari hogi ; aur jis ke 
nam Ajib, Mushir, Qadir Khuda, aur Abadi Bap, aur SaUmat ka Sar- 
d^r honge ; aur us ki bddshahat aur salaraat ki afzaish ki intiha na 



TASLrs KE BAYAN MEN. 23 

bogj." Aur phir Mikha, 5 : 2 men likha hai, ki ** Ai Baitlahara Af- 
rata, bar chand ki tu Yahuda ke hazaron (yane shahron) men chhota 
hai, par tujh se mere liye wuh awega, jo Israil men badshahat karega, 
jis ki baramad qadim, balki azal se thi." Zahir bai, ki yib ayat Ma- 
sib par marjii bai ; kis waste, ki wub Baitlaham men paid^ hua ; aur 
Ban! Israil ka rubani aur baqiqi badsbab wubi hai. 

Ab yib bat baqi rabi, ki sabit karen, ki Rub ul Quds bbi Khuda bai. 
Sifatoo se mansiib hua, aur Khudd kaba gaya. Zab. 104 : 30 bkha 
hai, ki " Tu apni Rub ko bbejta hai ; we paida bote hain; aur tu rii 
i zamin ko taza karta hai." Pas, is surat men, ki is ^yat ke mazmiin 
ke muwafiq alam ki paidaish Rub ul Quds ke w^sile se bbi bui, to za- 
hir hai, ki wub bbi qadir bai ; jaisa ki wub Ulubiyat ki is sifat se, in- 
jil, yane 1 Kar. barabweij hab men mausuf bui hai; jis bab mefi un 
niamaton aur karamato:j ka, jo bawarion aur pable Masibion ko pa- 
buncbin, zikr hokar 1 1 ayat bkha bai, ki " In sab amalon ka bais wubi 
ek Riib (yane Rub ul Quds) bai, ki bar kisi ko apne irdde ke muwafiq 
bantti hai." Aur phir 1 Kar. 2 : 10 men alimiyat ki sifat bbi Riib 
ul Quds se mansiib bui ; chunanchi bkha hai, ki " Khuda ne apni Riib 
ke wasile se ham par zahir kiya ; kyunki Rub sab cbizon ko. balki 
Khuda ke gabirao ko bhi, tahqiq karti bai." Aur is sifat ko Masih 
ne bbi Ruh ul'Quds se nisbat deke Yuh. 16: 13 apne shagirdon se 
wada kiya, ki "Jab wub, yane Sachchai ki Rub, awe, wub turn ko 
sari sachchai ki rah dikhlawegi ; kyunki wuh apni na kahegi, balki jo 
kuchh sunegi, so kahegi ; aur turn ko ayande ki khabar degi." Aur 
Afs. 1 : 17 men bikmat aur izhar ki Rub kabi gai. Pas, dar bale ki 
Rub ul Quds sab cbizon ko tahqiq, aur Khuda ki zat ki gabraion ko 
daryaft k art! bai ; aur bawarion ko sab haqiqaton ki taraf rabnumai 
ki ; aur ayanda baton ka izhar un se kiya bai, to saf zahir hai, ki wuh 
alim, aur Ulubiyat ke martabe men bai. Aur is liye injil ki ayanda 
ayaton men Rub ul Quds Khuda bhi kahlati hai ; jai^a ki Amal, 5 : 
3, 4 men \\khi hai, ki Patras hawari ne Hananiyas se, jis ne makr aur 
riya ki rah se use jhuthlaya tha, taqrir karke farraaya, ki " Ai Hanani- 
yas, Shaitan tere dil men kyi'ia sama gaya hai r ki tu ne Rub ul Quds 
ki nisbat jbuth kaba bai ; tii ne admi se nahin, balki Khuda se jbuth 
kaha ;" yane Rub ul Quds, jise Hananiyas ne jbuthla5^a, admi nahin, 
balki Khuda hai. Phir 1 Kar. 3 : 16 rae^ bkha bai, ki «' Kya tum- 
hen malum nahin, ki tum Khuda ki haikal ho, aur Khuda ki Rub turn 
meQ rahti bai ?" Pas, baqiqi I'sai is sabab se, ki Rub ul Quds un ke 
dil men sakin rahti bai, Khuda ki haikal kablate bain ; to zahir o asb- 
kar bai, ki Rub ul Quds Ulubiyat ke martabe men, Khuda bai. Pas, 
in ayaton se saf zahir o sabit hua, ki Rub i Quds bbi kutub i muqad- 
das men Khudai sifat se mausuf hiia, aur Khuda kaha gaya hai. 

Aur is ke siwa, injil men waisi ayaten bbi bain, jin men Bap, aur 
Betd, aur Ruh ul Quds ek jagab mazkur biii hai ; chunanchi is ^yat 
men, jis ko ham ne is nasibat ki asl thahraya, bkha hai, ki " Khuda- 
wand Tsa Masih ki niamat, aur Khuda ki mahabbat, aur Rub i Quds 
ki rifaqat tum sab ke sath bamesha bowe ; amin." Pas, is ayat mea 
Bdp, aur Bete, aur Riih i Quds ka zikr hai ; aur ti'non ko wubi mar- 
taba mansub karke ain bikmat o barakat kaha gayi, ki Khudai sifat- 



24 TASLrS KE BAYAN MEN. 

on se hai. Aur jab Masih ne Yiihanna nabi se istib% paya, to jaisd ki 
Matf, 3 : 16, 17 meij mazkur hai, " Asman ke darwaze khul gae, aur 
us ne Khuda ki Riih ko kabutar ki manind utarte, aur us par ate de- 
kha ; aur ekaek asman se ek awaz ai, ki Yih mera piydra Beta hai, jis 
se main razi hun." In ayaton men phir Rap, Bete aur Ruh i Quds 
kd zikr hai — Bap asman se bolta, aur I'sa Masih ko piyara Beta kahta 
hai ; aur Ruh i Quds asman se Masih par utartd hai. Aur 1 Yuh. 

5 : 7 men yiin bayan hua hai, ki " Tin hain, jo asman par gawahi de- 
te hain, Bap, aur Kahma, (yane Beta), aur Ruh i Quds ; aur ve tinon 
ek hain." Khulasa, maziiura ayaton se saf bayan o ayan hai, ki injil 
ke mazmiin ke muwafiq Bap, aur Beta, aur Riih i Quds ek haia ; aur 
ye tinon, yane Bap, Beta, aur Ruh i Quds, wuhi Khuda i wahid aur 
haqiqi hain, jis ko abad ul abad hamd o jalal ho ; amin. 

Magar Tauret men bhi tash's ka ishara hua hai ; chunanchi Ginti, 

6 : 22 — 27 hkha hai, ki " Phir Khudawand ne Musa ko khitab kar- 
ke farmaya, ki Harun aur hani Hariin ko farma, aur unhen kah, ki 
Tumhen chahiye, ki bani Israil ke haqq men yiin dua karo, aur unheij 
kaho : Khudawand tujhe barakat bakhshe, aur tera nigahban rahe ; 
Khudawand apne chihre ka jalwa tujhe dikhawe, aur tujh par rahm 
kare ; Khudlwand apne chihre ko tujh par mutawajji kare, aur tujhe 
salamati bakhshe. We mera nam leke bani Israil ke liye dua karen, 
aur main unhen barakat bakhshunga." In ayatorj men Khudawand 
lafz, jo Khudae wahid se garz hai, tin bar zikr hua ; aur dusre aur 
tisre dafa chihre ke lafz ke sath ; aur chihra dil ko bayan karta ; aur 
us ke bamujib Khuda ki zat ka kashf, yane zat ke bayan karnewale se 
garz hai ; aur is waste Bete, yane Masih par, aur Ruh i Quds par 
ishara karta hai ; kyunki l^huda ki mugaiyab zat Bete aur Ruh i Quds 
ke wasile se bayan hui hai. Aur waisa hi tauret ki we ayaten bhi tas- 
lis par ishara karti hain, jin men Khuda ka nam siga i jama ke sath 
mazkur hua hai ; chunanchi Paid. 1 : 26 men yua likhahai, ki " Khu- 
da ne kaha, ki Ham admi ko apna shabiha aur apni siirat banawen." 
Aur isi tarah we ayatea bhi taslis par dalalat Karti haiii, jin men kaha 
gaya, ki Khudawand ka firishta Abiraham, aur Musa, wagaira par 
nazii hua ; aur phir wuhi firishta Khuda kaha gaya ; chunanchi Paid. 
18 : 2 merj likha hai, ki tin admi, yane tin firishte Abiraham ke pas 
ae ; aur 13, 17, o 20 ayaton men un tirishton men se ek tirishta Khu- 
dawand, yane Khuda kaha gaya. Aur ^^hur. 3 bab men hkha hai, ki 
*' Khudawand ka firishta ek biite men ag ke shuale men Miisapar za- 
hir hua ;" aur 4 o 6 ayatoo men yi'in bayan hai, ki jab Khudawand ne 
dekha, ki wuh, yane Miisa dekhne ko ek taraf phira, to Khuda ne use 
bute ke andar se pukara, aur kaha, ki •' Main tere bap ka Khuda, Abi- 
raham ka Khuda, aur Izhaq ka Khuda, aur Yaqiib ka Khuda hun." 
Pas, zahir o ashkar hai, ki tauret men bhi taslis ka ishara o bayan hai. 
Ab agar tum puchho, ki taslis ka kya mane hai, aur taslis Khuda i 
wahid men kis tarah ho sake r to is ke bayan men yahan chand kala- 
me zikr karenge ; tum kan dhar suno, aur dil se mutawajji ho. 

II. Tash's ke mane yih nahin, ki goya tin Khuda hokar Bap, aur 
Beta, aur Riih i Quds, bar ek ek alag Khuda ho ; balki matlab yih 



TASLrs KE BAYAN MEN. 25 

hiii, ki '/at ki wahdat aur yaktai men taslis hai. Aur agar koi kahe, 
ki Tin kis tarah ek ho sukte ? to tliik hai, ki tin chizen ek chiz nahiQ. 
ho saktijj ; magar li^huda chiz ya makhh'iq nahin hai. Us ki zat i pak 
makhliiq ki zat se nihayat pv'ik aur ala hai ; aur is sabab se us ko in 
ki zat ice sath muqabil karna na chahiye ; aur guman mat karna, 
ki us ki sifat in ki sifat se barabar ho. Makhliiqat men jis bat ka bona 
niuhal hai, us zat i pak mutlaq men mumkin hai ; magar is siirat men 
ki Khuda ki zat aql ki daryaft se bahar hai, to us ki sifaten bhi samajh 
se bahar hain. Jo jo Khuda ne apni zat o sifat ki babat apne kaldm 
men bayan aur zahir iuva hai, us ko manna aur qabiil karna chahiye, 
agarchi aql us ko daryaft na kar sake. Aur is^ialat men, ki tash's ki 
talim injil ki ayaton se saf zahir aur sabit hai, to aqil aur iraandar ko 
dil o jan se us ka muataqid bona aur qabul karna kuchh mushkil na- 
hin. 

Aur injil ke niazraun ke muwafiq Khuda ki zat i pak ke is bare 
mushKil bhed ki babat itna hi kah sakte hain, ki agarchi Bap, aur Be- 
ta, aur Rub i Quds ek zat i pak yakta hai, chunanchi t/n nahin, balki 
haqiqat men sirf ek hi Khuda hai ; phir Bap, aur Bete, aur Riih i Quds 
ke darmiyan haqiqi farq hai : magar ek aisitarth se ki wahdat batil 
nahin hoti, aur nuqsan nahin pati. Aur Bdp kd far:: mutlaq, aur 
iiuigaiyab zat se garaz hai ; '"s Hye Yuhanna ke 4 : 24 men Khuda ko 
Riih, yane Ruh i mutlaq kaha hai. Aur Bete ke farz se kalima, yane 
kalima i mutlaq, aur ilm i azli g-araz hai, (jis men goya Khuda apne 
tain mushahidakarta aur diKhata hai), aur jis ke wasile se apni mugai- 
yab aur poshida zat ko ziihir karta hai ; chunanchi Yuhanna ke 1 ; 1 
— t tak likha hai, " Ibtida men kahma tha, aur kalima Khuda ke sath 
tha, aur kalima Khuda tha ; yihi ibtida men Khuda ke sath tha ; sab 
chizen us se maujiid huin, aur maajiidat men bag-air us ke koi chiz 
maujiid nahin hiii. Zindagi us men thi, aur wuh zindagi insan ka 
nur thi." Aur Sulaiman ke x\msal ki kitab ke 8 : )2, 22, 23, 24, 27, 
o 30 ayaten Masih par ishara hokar aisa likha hai, ki " Main, jo hik- 
mat bun, hoshyari ke sath rahti bun, aur danish ke mashware hasil 
karti bun. Khudawand ne mujhe apni rah kf auwala banaya, apne 
kamou se peshlar qadim se. Main azai se muqarrar hiii, zarain ki 
paidaish ki ibtida se pahle. Main us waqt paida hui, ki na gahrao 
the, aur na cbashme, aur na panion ke bare bare makan. Main us 
waqt till, ki us'ne asman banae. aur samundar ki sath ihata kiya. 
Us waqt main us ke pas sana thi, aur main roz roz us ki khushniidi 
thi, aur bar waqt us ke huzur shadi karh' thi." Aur Riih i Quds ka 
lafz nur i Uahi, aur nuri hidayat se gar^-<z hai, jo Bete ki marifat Bap 
se zahir hoti hai. aur jis ke wasile se Khuda imandaron ko roshankar- 
ti, aur apni mahabbat un ke dilon men deta> aur qaim karta hai. Pas 
Masihi log Khuda ko sab chizon ka bais, aur sari nekioa aur saadat- 
on ka qasim janke is mazmun se us ki ibadat aur bandagi karte hain, 
ki wuh sari niamaten aur nekian, sirf Bete ke wasile se bandon par 
pahunchata hai, aisa ki wuh faqat alamon ko uske wasile se paida kar- 
ke un ki rakhwali karta hai ; balki usi ki marifat se bandon ko gunah 
se bhi chhutakar hamesha ki najat, aur haqiqi nekbakhti un ko 
bakhshtd hai ; aur Ruh i Quds ki marifat se un ko roshan karke, aur 
C 



20 TASLTS KE BAYAN MEN. 

haqiqi marifat ki taraf hidayat far-make, Masi'li par j'man lane aur ne- 
ki karne ki taqat bakhshta hai. Khulasa, Khuda ki zat i pak ka wuh 
bayan, jis ko Masjhi taslis kahte haiij, aise umda 9 ali mazmun par 
hai; aur agarchi admi aql ki ru se is ilaqa ko, jo Bap. aur Bete, aur 
Riih i Quds ke darmiyan waqi hai, nahin janta ; phir injil ke mazmun 
ke muwaiiq us ki nisbat itna hi kah sakta hai, ki Bete ki hasti aur 
wajiid Bap men chhipa aur poshida hai ; jaisa ki khud Masih ne Yiih. 
5 : 26 men farmaya hai, ki " Jaisa Bap ap men zindigani rakhtii, Be- 
te ko bhi di hai, ki wuh ap men zindagani rakhe ;" aur Yiih. 1 : 1 
men Bete ko Khuda ka kahma kaha ; is tafsil se, ki " Ihtida men ka- 
hma tha, aur kahma Khuda ke sath tha, aur kahma Khuda tha." Pas 
in ayaton se malum hota hai, ki Bete kl zat Bap ki pak zat men chhi- 
pi aur poshida hai ; aur shibahat aur azli ilaqa, ki Beta Bap ke sath 
rakhta, us ilaqa aur mel ki manind hai, jo kalimafikr ke sath, aur fikr 
admi kl ruh ke sath rakhti hai ; yaiie jaise ki kalima fikr men, auriikr 
lidmi ki riih men poshida hai, aur isi se zahir hoti, par asl ke muwatiq 
riih ke sath ek hai, yun hi Beta bhi Bap men h^i, aur azal se usi se 
zahir aur mutawallid hiia; lekin phir haqiqat men Bap ke sath ekhai. 
Aur phir, jaisa ki admi ki ruh iikr aur kalima men apne ko surat aur 
shakl men lati hai, aur is wasi*e se apne tain zahir aur bayan karti, 
viin hi i^buda i rautlaq ne bhi, jo daryaft men nahin ata, ap ko Bete, 
yane azli kalima men taswir, aur tabir, aur zahir o bayan kiya hai, ki 
is kalima ke wasile ma-siwa, yane makhhiqat ko paida karke, apnetaiu 
khilqat i mahdud par zahir o bayan kare ; aur Bete ke wasile se un 
ki samajh aur khiyal me.j qarib o nazdik bov/e ; aur is liye Masih an- 
dekhe Khuda ke jalal ki chamak aur us ki zat ka naqsh aur siirat ka- 
ha gaya. Aur injjl men likba hai, ki us men tamam Ulubiyat qaim 
aur thahari rahti, aur wuh tamam khilqat se pahle mutawallid hua, ya- 
ne zat pak i mutlaq se zahir hua ; chunanchi yih matlab Tbr. 1:3 
men, aur Kal. 1 : 15, aur 2 : i) men likba hai; aur isi sabab se ap 
Masih ne farmaya hai, ki *' Bete ke siwa Bap ko koi nahin pahchan- 
ta, magar jis par Beta zahir kare ; aur koi l:ap ke pas bagair mere 
wasile ke nahin ata ;" is waste jo shakhs ki Bete ka munkir hai, so 
Bap ko, yane Khuda ko inkar karta, aur nahin pahchanta hai; jaisa 
ki ye baten Mati, 11 : 27 men, aur Yrh. 14 : 16 men, aur 1 Yiih 2 : 
23 men likhi bain. Lekin is liye ki log gunran na le jawen, ki shayad 
bar ek Bap aur Bete se alag alag Khuda ho, Masih ne khud farmaya 
hai, ki " Main aur Bap ek bun. Jis shakhs re mujhe dekha. Bap ko 
dekha hai. Aur ai Bap] jo mei'a, so tera hai, taki sab admi Bete ki 
izzat karen, jaisa ki Ba]) ki izxat karte bain." Chunanchi ye nihtlab 
Yiih. 10 : 3U men, aur 14 ; 9 men, aur 17 : lU men. aur 5 : 23 men 
likhe bain. Pas, in ayaton ke muwaiiq Khuda ki chhipi aur poshida 
pak zat ki kashif, yane zahir Ivarnewala, l^eta hai ; aur wuh Bap ke 
sabab se tamam qudrat, aur kamal, aur hikmat, aur jalal men Bap 
ke sath ek aur banibar hai ; aur Bap, aur Ruh i Quds ke sath wuhi 
ek aur sachcha Khuda hai, ki use hamesha tak shukr aur tarif hiijiyo. 

III. Un harakaton ke haydn men, jo taslis ki talfm se hdsil hoti hain. 
— Aur we hara^ri asl ayat ke muwafiq tin hain : fsd Masih kd fazl, 



TASLrS KE BAYAN MEN. 27 

Khudd ki mahahhat, aur Riih id Quds kt rifdqat ; aur in tm b^t meQ we 
sab niamaten jama hain, jo admi ko najat ke liye zariir o lazim hain. 

1 . Masih ica fazl ^unah ki muafi, aur Khuda ki razamandi, aur khush- 
nudi hai ; aur yih pahli bat hai, jo ^^mi ko najat ke liye chahiye, is siirat 
men ki admi gunahgar hai ; to Khuda ki marzi aur khushnudi us par 
kahan se ho? balki gunah ke sabal) us ke gazab aur qahr ke niche hua hai. 
Pas, chahiye ki admi pah.e gunah se pak ho, aur muafi hasil kare, to us 
ke bad Khuda ka fazl aur razamandi us par hogi. Is w^iste wasila aur 
kafara lazim hua ; magar gunahgaron ka wasila aur gunah ka kafara 
^dmi ya nabi nahiij ho sikta ; kis waste, ki we sab bande hain, aur 
apni bandagi ki shart, jaisa ki chahiye, |)uri na.hin kar sakte, to auroQ 
ke waste kahan se bandagi, ya neki aur pun karen ? balki ddmi sab 
ke sab papi hain, jaisa ki Rum. 3 : 12, 13 men iikha hai, ki " Ko^' 
nekokvir nahia, ek bhi nahin ; sabhon ne gunah kiya hai, aur Khud^ 
ke jalal se qasir hanj." Aur zahir hai, ki papi papion ke liye wasib, 
o kafara, aur najat denewala ho nahin sakta ; aur shukr ^huda ka, ki 
us ne apni ban' rahmat se lachar bandoa ke liye ek chiira paida kiya, 
aur khud autar liya, yane apne Bete ko dunya men bhej diva, aur us ne 
admi ki siirat pakarke, aur gunahgaron ka zamin hokar, apni jan ko kafa- 
ra men de diya, ta us ke kafara, aur us ki neKi, aur pun ke sabab se 
imandar ka gunah rauaf, aur us ka dil gunah ke mel se saf ho; chu- 
nanchi Kimii. 8 : 3, 4 men mazkur hai, ki " Jo shariat se jism ki kam- 
zori ke sabab na ho saka, so Khuda se hua, ki us ne apne Bete ko 
gunahgar jism ki surat men gunah ke sabab bhejkar ganah par jism 
men saza ka hukm diya, taki ham men, jo jisra ke taur par nahin, 
balki Riih ke taur par chalte hain, shariat ki rastb&zi piiri ho ;" aur 
2 Kar. 5:21 men Iikha hai, ki " Us ne us ko, jo gunah se waqif na 
tha, hamare oadle gunah thahraya, taki ham us ke sabab rastbaz i 
Ilahi thahareij." Pas, Tsa IVJasih ke sabab imandar Masihi muafi p^- 
kar Khuda ke vahan rastbaz, aur nek aur kamil banta hai ; aur ye sab 
Masih ki niamaten taslis Ki pahli barakat haia. 

2. 1 Yuh. 4 : S men Iikha hai, ki " Khuda mahabbat hai." Agar 
Khuda, jaisa bazoo ne guman kiyii, wahdat i mutlaq, yane ek aisa yak- 
ta ho, jis men do nahin, to chahiye, ki us men mahabbat, aur gun, aur 
sifat na ho ; is liye ki jab us men mahabbat ya ek aur sifat mili, to 
khalis ek na hiia. Pas, agar admi taslis ko na mane, to chahiye, ki 
Khuda ki mahabbat ko bhi inkar kare. Magar aisa Khuda, jo ma- 
habliat, aur gun, aur sifat se khali ho, admi ko kahan se piyar kare, 
aur admi kyunkar us se mahabbat rakhe, aur us nekbakhti ko pa- 
hunche, jo Kliuda ki mahabbat me.i hai } Magar Masihi, jo dil o jiin 
se taslis ka q4il hai, us Khuda par iman laya, jo mahabbat hai ; aur 
yaqin kiya, ki Khuda habib aur rahim hai ; aur is surat men, ki us ko 
I'sa Masih ki niamat mill, yane Masih ke was\le se us ka sab gunah 
muaf hiia, aur Khuda ke yahan wuh pak, aur nek, aur kamil thahara, 
to aur kuchh rok nahiij, ki Khuda ki puri mahabbat us par aur us ke 
sath na ho, aur Avuh us bari nekbakhti men na pahunche, jo mahabbat 
i Ilahi men hai ; aur is s-ibab se imandar Masihi log Kal, 3 : 12 men 
Khuda ke barguzide, aur nmqaddas, aur mahbub kahe gae haio ; aur 
1 V&t. 2 ; 9 men imandaroij ki nishat vuq Iikha hai, ki " Tuml^hind^n 



28 TASLrS KE BAYAN MEN. 

i maqbul, aur shahi kahin, aur ummat i muqaddas, aur qaum i makh- 
siishiie;" aur I Yiih. 3: I men mastur hai, ki " Dekho, kya mahab- 
bat B^p ne ham se ki, ki ham Khuda ke farzaud kahlawen ; is waste 
dunyaham ko nahi'a janti, ki us ne usi ko nahiij jana ;" aur Rum. S : 
16, 17 men likha hai, ki " Wuh Ruh, (yane Khuda ki Ruh) hamari riih 
ke sath hoke gawahi deti hai,ki ham Khuda ke farzand hain ; aur jab far- 
zand hiie, to waris thahare ; yane Khuda ke waris, aur miras men Ma- 
s\h ke sharik hain." Pas, ta?h's ki dusri barakat yih hui, ki Masih ki 
niamat aur fazl ko pakar Khudii Bap kj mahabbat ham par hai, aisa 
ki ham us ke mahbiib aur barguzide hue, aur wah ham ko apni as- 
mani badshahat men apne abadi jalal aui nekbakhti meri mi'ras aur 
hissa deg^. Aur is surat mey, ki Khuda ham gunahgaron ko Musih 
men aisa piyar karta hai. to us ki mahabbat hamare dil men Ruh i 
Quds ke wasile se ishq. i Ilahi ka sliuala roshan Kurti hai. 

3. Ruh i Quds ki madad aur rifaqat taslis Ki tisri barakat hai. 

Jaisa Bap aur Bete ki, waisahi Kuh i Quds ki madad bhi admi ko 
najat ke bye zariir hai. Bap ne azal se najat ki tadbir ki ; Bete ne 
apne autar lene, aur marne, aur ji uthne se najat ko taiyar aur pura ki- 
ya ; aur Ruh i Quds apni maddd aur rifaqat se admi ko najat ke pas 
ptihunchata ; is sabab se Ruh i Quds Yuh. 14: 26 mea dilasa dene- 
wala kaha gaya, aur Yuli. 16: 13 men Ruh i Sidq, yane sachai ki 
Ruh kahlaya hai, is waste ki Ruh i Quds irnandar ke dil ko roshan 
karta, aur sab sacliai us ko batlata hai. Phir wuh jaisa ki usi bab ki 
8 men mazkur hai, jahan ko, yane jahan ke logon ko gunah se, aur 
rasti se, aur saza se muzlim kareg^, yane adniion ko un ke gunah bat- 
lawega, aur un ko tauba aur iman ki taraf khinchega. Phir Ruh i 
Quds ke wasile se Khuda ki mahabdat irnandar ke dil men dali jati, 
uur qaim hoti hai, aur us ke dil men gawahi deta hai, ki tera gunah 
muaf, aur tii Khuda ka piyara, aur asman ke jalal ka waris hila ; aur us 
ko dil ki dua sikhlatA, aur aisi aisi baton se irnandar ko tasalli deta, 
us ko haqiqi kliushi se khush karta hai ; chunanchi ye sab bat Rum. 
8: 14 — 27, aur 14: 17 men bayan hui hai. Aur I Pat. 1 : 2 meij 
Ruh i Quds taqaddus ki Ruh, yane paki/agi ki Rilh kaha gaya hai ; 
is sabab se, ki Ruh i Quds nnanaar ko pak khwahish bakhshta hai, 
aur har nek kara ke waste us ko uskata, aur us koquwat o qudrat deta 
hai ; aur jaisa ki Gal. o : 22, 23 men Ukha hai, ki " Hub ke phal ye 
hain, mahabbat, aur sarur, aur aram, aur sabr, aur mulaimat, aur 
Vhushkhoi, aur iman ;" dekho, ye sab bara ateji irnandar Masihi Ruh i 
Quds ki madad aur rifaqat se pata hai. 

Khulasa saf zahir au" ayan liua: ki taslis Injil ki bari umda tah'm 
hai, jis ko najat ke waste dil o jan se manna chahiye ; aur us ne, jo us 
ko nahin manta, Khuda ko naliiij pava, aur nab in pahchana, aur gu- 
nah ki muafi o najat use na niilegi ; chunanchi I Yuh. 2 : 23 men 
mazkur hai, ki "Jo koi Bete ka ink-ar karta hai, so Bap ka inkar karta 
hai ;" aur 2 Yuh. 9 Tiyat men kaha hai, ki " Jo koi Masih kitalim meo 
nahin rahta hai, Khuda us ka nahin hai ;" aur phir Yuh. 3 : 36 men li- 
kha hai, ki "Jo ki Bete par iman lata hai, hayat i abadi us kihai ; aur 
jo Bete par iman nahin lata, hayat ko na dekhega, balki Khuda Kaga- 



KHUDA KE SATH INSAN Kr NISBAT. « 

zab us par rahta hai." Magar wuh, jis ne pure iatiqad, aur dili ajizi, aur 
farotani se Khnda ki zat ke us bhed ko mana aur qabul kiya, to Triyak 
Khuda k\ puri barakaten use milengi, aur I'sa Masih ka fazl, aur Khu- 
da ki mahabbat, aur Ruh i Quds ki rifaqat hamesha us ke sath hogi, 
A'min. 



IV. 



KHUDA KE SATH INSA'N KX NISBAT. 
Rev. Jos. Warren ki' tasni'f. 



Kydnki ham usi se jite, aur chalte phirte, aur maujdd hain. — A'm^, 
17 ; 28. 

Jab Puliis liawari shahr i Atene men tha, tab us ne wahan ke alimon 
se ye baten kahin. Wuh dalil karta tha, ki Yahowah Khuda ke siwa 
kisi ki puja, aur buton ki tazim bhi na kariia chahiye. Aur us ki 
dahl i khass yih thi, ki " ham usi ^q jite, aur chalte phirte, aur mau- 
jud hain ;" is waste na chahiye, Ki ham Khuda ko kisi rnakhluq ki 
manind samajheij ; bahut munasib hai, ki ham usi ki parastish karen ; 
aur us ki ahadiyat, aur ruhaniyat yad karke us ki bandagi men hazir 
hoQ ; na us ki babat nalaiq khiyal karen, na us ke iwaz men apne 
qiyas ki parastish karen. 

Pubis ke matlab baham pahunchane ke bye upar ki dalil bahut 
mufid thi ; kyunki wuh us nisbat se, jo Khuda se ham se hai, aur 
jis ko aql sabit karti hai, dahl laya. Aur isi dalil se sirf butpa- 
rasti ka gunah sabit nahiij hota hai, balki yih bhi, ki hamen bar tarah 
se Khuda ki khidmat men hazir bona chahiye. 

To ham is waqt ki nasi hat do hisson men taqsim karte haio ; vane-'- 

I. Us nisbat ko, jo Khuda se ham se hai, sochen. 

II. Un far;>,on ka tasauwar karen, jo us nisbat se bote haio. 
Aur akhir ko yih natija lawen, ki 

Jo kuchh ham karen, sab Khuda kejaldl ke liye karen. 

I. To ao, ham wuh nisbat, jo Khuda se ham se hai, sochen. 

1. So yih, ki wuh hamara Khdliq hai. Ham, usi se maujiid hain. 
Jaisa likha hai, ki " Khudawand Khuda ne zamin ki mitti se A'dam ko 
banaya, aur us ke nathnon men zindagi Ka dam pbiinka : so A'dam 
jitijanhua." " Usi ne ham ko banaya, aur us ke ham hain." Aql 
yih bat sikhati hai, ki kisi ne ham ko banaya. Agar koi kahe, ki ham 
apne ma bap se paida hue, aur we apne walidain se, aur silsila se 
sab bap dade bhi usi tarah se bote ae hain : to aql se yih qiy^s 
jhat se hoti hai, ki pahle ma bap kis se paida hue ? kyunki zdhiran yih 
Co 



3d KHUDA KE SATH INSAN Kf NISBAT. 

sach hai, ki koi shai apne ko ban^ nahin sakti hai. To hamare asUmi 
bap banae gae. Aur aql yih bhi sikhati hai, ki ham sab Khudd ki 
qudrat se paida bote bain ; kyimisi agarchi cbizoo ka silsila ho, aur 
ek se dusri paida howe, taubhi sab cbizon ko pbal dene, aur apni apni 
qism barhane ki taqat Khuda deta hai ; nahin, to us ke siwae kaun 
denewala hai ? Aur agar Koi kahen, ki yih tasir ap se ap hoti hai, to 
yih namumkin hai ; kyunkijab Ao/ shai apne ko bana nahin sakti hai, 
to yih tasir kyunkar ap se ap paida howe ? To mahim hai, ki ham 
sab banae gae. Us ki babat, jo ap se ap sabit hota hai, aur dahl na 
karna chahiye. 

Eaze kahte bain, ki dewton ne admi ko banaya ; khass karke Brah- 
man yih qiyas karte bain ; lekin we hi apni is himaqat ka jawab dete 
liain, jab kahte hain, ki ek hi Khuda Qadir i Mutlaq hai. Ham is 
bat ko yihaa chhore dete hain; kyunki is waqt Khuda ki wahdaniyat 
aur khassiyat ke bayan karne ka irada nahin hai ; aur jahan us ki wah- 
daniyat aur khassiyat sabit hoy, to yih bhi sabit hoga, ki wuh KhaUq 
liai. 

2. Wuh hamara hdjiz hai. Ham usi ss jite hain. Jo koi zara s<i 
kbiyal karta hai, yih iqrar karta hai, ki agar Khuda na hot^, to aur 
kuchh maujudat na ho sakti. Wuhi sari zindagi ki bunyad hai. 
Wuhi sare alam ki ziudngi ka seta hai, jis ki bar taraf se dharen bah 
nikalti hain. Jab us ko Khahq samajha, tab yih bat bhi sabit hui. 
Lekin wuh sirf paida nahia karta. Wuh paida karke, aur bar ek ko 
us ke daur par chalane Ka shuru karke nahin chhor deta. Mah'im hai, 
ki bahut log samajhte hain, ki Khuda beshakk paida karnewala hai, 
lekin hafiz nahin ; yane, un ki chal aur baton se malum hai, ki w^e ap 
apne ko hafiz samajhte hain ; aur yad nahin rakhte hain, ki agar Khu- 
d^ k( wuhi taqat, jis se we paida hiie, bar dam unhen na sambhalti, to 
un ki jan fauran nest ho jati. Ham us se faqat maujiid hi na hiie, 
balki usi se jite bhi hain. Ham is waste jite hain, ki wuh jita hai. 

Upar ki sanad ka tarjuma is tarah se ho sakta hai, yane, Ham usi 
me« jite, wagaira. Matlab nahin hai, ki Khaliq khilqat sejuda nahin 
hai. Baze Hindu failsiif kahte hain, ki Khuda faqat alam ki Ruh 
hai, — ham men bolta, kam karta, bichar karta hai. Beshakk Khuda 
bar kahin maujud hai, aur bar chiz men ; lekin na bar chiz men, na 
kisi chiz men aisa hazir hai, ki wuh chiz us kii hissa ho ; kyunki agar 
yih hai ho, to Khuda aur khilqat ek hi shai malum bote ; aur agar 
Khuda aur khilqat ek hi bote, to Khuda ki kuchh khassiyat nabiQ hoti ; 
aur jis ki kuchh khasiyat nahin hai, wuhi chiz i nest hai. To jo kah- 
te hain, ki sari chizen Khuda ke hisse hain, so Khuda honest thahara- 
te hain. 

Munasib hai, ki jab ham Khuda ka tasauwar karen, to us ko khaliq 
jinen ; — na sirf maujudat ki aisa asl, ki jaisa darakht ka bij, jis ke 
ikhtiyar men barbna ya na barhna nahin hai. Us ko ek hast i jalali, 
jis ke ikhtiyar men hai, ki khalq kare, ya na kare, samajhna chahiye; — 
jo sare makhluq se nirala hai ; — jo jaisa ka taisa hota, khwah khilqat 
ho, khwah na ho. Pas, aisd l;^haliq apni khilqat ka hafiz hoga ; aur 
wuh paidaish aur intizam kart^ rahega, jaisd ki khalq ki hifdzat ke liye 
darker ho. 



KHUDA KE SATH INSAN Kf NISBAT. 31 

3. Wuh hamara Parwardigdr hai. Ham usi se chalte phirte hain. 
Hameo kuchh taqat nahin hai, jo usi ne nahin di. Ab is bat me^ 
bhulna na chahiye. Jo koi Khuda ki hasti yaqin karta hai, so use 
Parwardigar bhi janta hai ; lekin bahut logon ke dil par yih iman 
kuchh asar nahin karta hai. Jab ki we aql se sachchi dalilen, is 
muqaddarae men, karte hain, tab hi apne dil ki magruri aur gaflat 
se bhiil chuk men par jate hain ; aur aisi chal chalte hain, ki guy^ 
zihn aur jism ki taqat, zindagi ki halat aur Jursat, ham jins ki suhbat, 
mal aur daulat, sukh aur aram ke liye kisu ke sbakir na hona chahi- 
ye ; — go ki we ap apni parwardigari karte — apni khairiyat o salamati 
qaim karte — aur apne bye har halat men ap kafi bote. Is tarah dil 
^p ko fareb de sakta hai ; aur jab aql durust hai, to admi apne gum- 
rah dil ki khabar na leke samajh sakta hai, ki main durust bun, aur 
us ka dil shekhi aur gaflat se bilkull bhara, aur Pak Parwardigar se 
nihayat dur ho. To use Parwardigar kahna kafi nahin hai; dil men 
manna chahiye, ki wuhi akela hamen sab kuchh deta hai, Munasib 
hai, ki hamari aql, aur dili mahabbat o khwahish, bataur rasm ke, us 
ki parwardigari har halat men har dam yad rakhen. " Us ki ankhey 
har ja hain, aur bhale bure ko dekhtian hain." " Wuh apna hath 
khol deta, aur har jandar ko rasad pahuncha deta hai." Wuh adm>- 
on ki burai se apne khojion ka faida nikalta hai. Wuh har tarah se 
hamari khabar leta hai ; aur peshbini se tadbir karta hai ; aur haraa- 
re liye dunya ke sare karkhana chalata hai. 

II. Ab un farzon ka tasauwar karen, jo us nisbat se bote hail}. 

1. To, pahla, zahir hai, ki agar Khuda hamara khahq hai, to ham 
us ke mdl hain. "Usi ne ham ko banaya, aur us ke ham hairj." 
Jab koi admi ek chiz banatd hai, aur apne mal se use arasta karta hai, 
to wuh usi ki hai. Ham isi tarah se Khuda ke mal thaharte hain. 
Aur koi aisi qiyas nahin kar sakta hai, ki admi Ke banane meg Khud^ 
ka koi irada ya matlab na tha. Us ne beshakk admi ko apni koi mu- 
rad puri karne ke liye banaya. To us ki kaun si murad hui hogi } 
Agar kitab ul quds men is ki khabar na hoti, to aql is ka jawab de 
sakti. Jo use pahchan sakte hain, us ki khidmat karne ke liye banae 
gae. Us ke mal hoke unhen munasib hai, ki us ke hath se bhala aur 
hura, jaza o saza, nasihat o tambih adab se pawen ; ap ko apna na 
samajhen ; aur apni halat se qanaat karen ; kyunki us ka haqq hai, ki 
apne mal ko us halat men rakhen, jo us kf samajh men bihtar ho. 

2. Phir, jab wuh hamara khaliq thahara. to Bap bhi thahara. Ha- 
mari asl usi se hai. Kitab ul quds se malum hota hai. ki us ne A'dam 
ko apni siirat par paida kiya, yane use aql aur sadaqat o pakizagi di ; 
aur us ne apni mihr se ham ko bahut baton men haiwanon se farq o 
fazilat bakhshi. Farz kiya, ki ham ne gunah se sadiqat aur pakizagi 
kho di, aur aql men bhi beshakk nuqsan paya hai; lekin Khud^ ki 
surat kuchh ham men baqi hai ; iyunki ham use pahchan sakte, aur 
piyar kar sakte hain, aur aql bhi rakhte hain. A'dmi ujri pujri imarat ki 
manind hai, jo agarchi wiran hiii, taubhi jbompri se kitni ala hai. 
Ham to ^Ihuda ke bhed ko samajh nahin sakte hain ; aur itna fakhr 
nahin karte hain, ki samjhen, ki ham Khuda se nihayat dur nahin 



32 KHUDA KE SATH INSAN Kf NISBAT, 

haic ; taubhi ham Khuda ki manind hain ; yane, hamari aql us ki aql 
ke muwafiq hai — darje aur qudrat men nahin, par qism men. Is se 
s^bit hai, ki us ne ham ko apne furzand ka sa darja^diya. To thoras^ 
us ki manind hone se hamen chahiye, ki use apni asl samajhke us ki 
aisi izzat karen, jaisi bap ki. Is ke siwae us ne apni mihr se hameo 
apne ko Bap kahne diya hai, jaise ki pak nawishton ki kai ja^ah se 
malum hota hai. Is waste us ko piyar karna, us ki tazim karna us ke 
nam ki tarif zahir karna, aur jo kuchh bete par bap ke huquq haig, 
we hi ham par farz hain. 

3. Isi tarah se Khuda ke bddshdhi huquq sahit bote hain ; aur ye 
huquq kamil hain. Koi na saroajhe, ki admi par kuchh farz nahiQ 
hai, jab tak ki wuh ap qabul na kare. Agar ham kisi mulk men j^ke 
waharj ke badshah ka amal qabul karen, to us ke haqq ham par chalte 
hain ; aur jab tak ki ham na jaen, tab tak us ke haqq kuchh nahirj 
hain. Lekin hamari halat Khuda ki babat aisi nahin hai. Ham us 
ke amal men paida bote hain ; aisi jagah nahin hai, jahan us ka hukm 
manna zarur nahin hai. Shaitan ko bhi chahiye, ki us ka mahkura 
ho ; aur a^archi mahnim hai, taubhi us ka bar ek gunah aisa hi bhari 
hai, jaisa pahla gunah tha, jis ke sabab se wuh mahium aur malaun 
hua. Aur jab ham apni taqsiron ko chhorne men deri karte, to ham 
jan biijhke sarkashi men rabte. Bahut aise I'sai hain, ki samajhte 
hain, ki jinhon ne asha i Rabbani men sharik hone se pak zindagi basar 
karne ka wada kiya hai, unhen bahut parhezgari ke sath chalna cha- 
hiye ; aur jinhoa ne aisd wada nahin kiya, unhen apni marzi par chal- 
ne ki ijazat hai; — lekin yih bari khatarnak bhul hai. Khuda sabhoQ 
ka sultan hai ; aur dindaron par koi aisa hukm nahi'n hai, jo bedion 
par bhi farz nahin. Ai bhai, main tujh se puchhta hun, Kya tii Khuda 
ko apna badshah janta hai r Kya tere dil ke irada aur mansuba us ke 
mahkum hain r Agar yih hai ho, to ti'i mubarak hai ; — na ho, to teri 
kya hi badbakhti ! Khuda terii, aur tu us ka dushroan hai ! 

4. Khuda taala hamari parwarish karta hai ; aur is se mun^sib hai, 
ki us ke dawa sochen ; aur shukrguzari ke sath farz ada karen. Is 
liye use piyar bhi karna chahiye. Roz roz ki niamaten sochne se 
bahut faida hai. Hamen malum na hoga, ki Khuda ki parwardigari 
se hamen kaisi aur kitni barakaten milti hain, jab tak ki ham un ka 
shumar aur qadr samajhne kl koshish na karen. Is hisab men nate- 
daron, aur jan pahchanon ko, aur mal asbab, aur badan ki durusti, 
fursat, azadagi, ilm, sab kuchh lana chahiye. 

Aur khass karke Masihion ko zarur hai, ki un barakaton ko, jo 
injil se milti hain, sochen. Agar ham apni halat un ki halat se, jo 
injil ko nahin jante, muqabala karen, to maliim hoga, ki hamen shukr 
karne, aur Khuda ko piyar karne ka sabab benihayat hai. Khuda ki 
pahchan rakhne se insan ko aise faida basil bote hai.j, ki un ka koi ad- 
mi bayan kar nahin sakta hai. Usi se aisa bilm, aur burdbari, aur 
bardasht, uur sabr, aur wafadari, aur tamiz, aur initiyaz, aur sachai, 
aur bar tarah ki neki, kiaurmazhab wdlon men kabhi nahin paijaengi, 
paida bote hain. Usi se hazaroii dastv'ir aur rasm, jin ke s^Uab se 
zindagi khushi se katti hai, bote hain;— hao, ye rasum yahan tak 
i^ri hain, ki un ki kho khaslat par asar karte hain, jo injil ke sachche 



KHUDA KE SATH INSAN Kf NISBAT. 53 

muataqidd nahfn hain ; — is waste Farangion men jhuth, aur aur kai 
gunah nihayat puchh aur ghinaune hain, agarchi we dindar na hon. 

Aur jab ham in baton Ko chhorke un l^a, jo in ki nisbat se bahut 
bari haio, tasauwar'kareu, to admi ki ^uban se un ki jalalr.t aur khubi 
ki. kvilnkar bay^n ho sake r Jab ham yad kareij, ki Khuda ne injil 
ki khushkhabari hamare kanon tak pahunchai bai, aur apni parwardi- 
gari se us ki hifazat karta hai, aur us ke wasila ham ko beshumar 
wada deta hai, aur us ki ummaid i shirin se hamen dilasa bakhshta 
hai, tab chahiye ki ham dil se us ke shakir hoke us ki mahabbat sab 
chizon se ziyada chahea, aur us ki khidmat kull janfishuni se karen. 

Ek guman i khass yih hai; yane, Khuda in sab b-irakaton ko hame^ 
deta hai, jab ki ham bar waqt us ki taq^iren kiya knrte hain. Faidaish 
aur parwarish dene se us ka haqq i kamil yih tmi, ki ham us ki khid- 
mat men, ba dil o j;ui, bar waqt, bar halat men, kamaliyat ke sath^ 
hazir rahen ; aur ham ne us ki khidmat is tarah se na ki, baUvi ham 
us se phir gae, apni marzi par chale, aur barha us ki nashukri ki ; — 
taubhi wuh hamari bardasht karke diya karta hai; — aur jab ham apne 
ko us ke gazab ke l?iiq kar chuke, tab bhi wuh mihr karta hai. To 
hamen sharmana chahiye, ki ham aisi mihrbani ka aisa badla dete 
haifl. Afsos, afsos ! aduii hi kaisi sakht-diL hai, ki koi aise Muhk ki 
nashukri kar s?kta ! 

Ek zara sa sochna chahiye, Ki in baraka^orj ka kya sabaVi hai. Kis 
sabab se Khudae adil gunahgaron par aisi rahmaten karta hii ? Suno, 
ai asmano, aur kan laga, ai' znmin ! kyunki wuh, jo daulatmnnd tha, 
hamare bye mufiis hua, ki ham us ki muflisi se daulatmand bo jaweQ. 
Masih Isa ne ap ko khaU kiya, banda ki siirat pakri, aur maut tak 
farmanbardar hua, ki hamare hye in niamaton ko apne beshqiraat lahii 
se mol lew^e! Ab kaun us ka nashukr ho sakta hai! Ai bhai, agar 
tu aisa ho, to teri kharabi ki ziyada isbat ki kya zarurat hai l 

Ab natija is ka yih hai: — Hamen munasib hai, ki ham apne sab 
kam karen, aur apni sab zindagi knten. aur apne sare irada aur man- 
siiba ruju karen, ki Khuda ka jah\L ham se zahir howe, aur hamare 
sabab se us ki tarif ki jawe ; — ya jaisa ki yih bat injil men mundarj 
hai, •' Pas tum khate, pite, sab kuchli karte hue, sab kuchh Khuda ke 
jalal ke liye karo." 

Jo kuchh main ne is nasihat men kaha hai, so sab ke sab dalil ke 
taur par kaha, isi biit ki isbat men, ki hamen Khuda ke jalal ^e liye 
sab kuchh karna chahiye. Agar wuh hamara Kbaliq* aur Rap, aur 
Badshah, aur Parwardigar, aur Najat-dihinda hai, to kya baqi hai ? 
Kya kisu tarah se us ka h.iqq aur mazbi'it aur kamiltar ho sakta hai? 

To un ki kva halat hai, jo Khuda ko faramosh karte hain i Siiayad 
we koi bara gunah /ainrun nahin Karte ; is waste nahin samajhte, ki 
ham gunahgar hain. Lekm jo koi apne sare dil se, aur apni sari 
taqat se Khuda ko pivar nahin karte, — aur jin ha irada i kamil nahifi 
hai, ki us hi marzi par chalen, — aur jo dil men dunyawi, jismani, 
nafsani, aur hhud-garazi hain, — ye sab Khuda ka jalal zihir nahifl 
karte, — ye sarl^ashi men .garq ho gae, aur Kliudii ke dushman hain J 
Koi ap ko fareb na dewe 1 Khuda un sab batoij ko, jo ham apne ham. 



34 INSA'N Kr BURAT. 

saeon se, han. f^p se, chhipate hain, dekhta hai. Shayad koi kahe, 
Main thag nalii'n, main ziriakar nahin, mail) jhuth nahin bolta ; mujhe 
kyunkar ban! qusiirwar kali sakte ho ? to jawab yih hai, ki Tii apne 
Khaliq, aur Bap, aur Badshah, aur Parwardigilr, aur Najat-dihinda 
ke haqq ada nahm karta ; tu use faramosh karta ; tu apni marzi par 
chalta ; teri garaz teri hi khushi hai, — us kajalal nahin ; tu us k^ 
dushman hai ! Tu aisa ek guniih kiya Karta hai, jis ki nisbat se khun- 
rezi aur zinakari chhote gunah hain I Tu Khuda ki raihrbani haqir 
janta, aur Masih ke lahii ko paeraal karta hai ! 

Ab tu yyak nawishton se aise hi gunahgaron ki, jaisa tu hai, saza ka 
hukm suniyo : " Gunahgar jahannam n^en d;^le jaenge, aur sari qau- 
men, jo Khuda ko faramosh karti hain." Aur Khuda tujhe fazl de, 
ki jaisa likha hai, (50 Zabiir ki 22 ayat), "tu, Khud;i ke faramosh kar- 
newale, soche ; na ho ki wiih tujhe para pura kare, aur koi chhurane- 
wala na ho !" 



V. 



INSAN Kr BURAT. 
Rev. a. Sternberg ki' tasni'f. 



Aur Khudihcand ne dekhi, ki zamfn par ddinfon ki hadi bahut harh gai, 
aur un ke dil ke tasamvar aur khiydl roz ba roz sir/ badhi hote hain. 
— Paidaish, 6:5. 

Ibtida.' men jab admi paida hua tha, tab nek aur pak tha ; chunanchi 
wuh Khuda ki surat par ban?^ya gaya tha. LeKin jab se Khuda ke 
hukm ko tal diva, tab se us ki asli neki aur pakizagi jati rahi ; aur is 
ke badle badi aur napai\i us men dakhil hui. Is bat ki kuchh kuchh 
khabar sab koi rakhte hain ; lekin jo us ko thik daryiift kiya. aur yih 
bat jana chahta hai, ki admi ki buriii kis (|adr ki hai, so ^huda ke 
kalam ko dekhna liai. Jaisa ki likha hai, (Yar. 17: 9, 10). ki •' Dil 
sab chizon se farebi hai, aur wuh fasid hai ; use kaun jvln sakta hai r" 
"Main Khudiwand, dil ko janchta hun. J^^r gurdon ko azmatu bun." 
So is waqt Khuda ke kalam se aise maqamon ko nikalte hain, jin sc 
daryaft hota hai, ki Admf ki burdr kaist aur kis qadr hai. 

I. Khuda ke kalam se sabit hota hai, ki sab ddmf bad aur guiiahgdr 
hain. 

Dekho Zabur 14 : 2, 3, " Khudawand ne iisman par se hani A'dam 
par nigah ki, ta dekhe, ki un men koi dauishwala hai, jo Khuda ka 
talib hai, ya nahiy. ; we sab berah ho gae ; koi nekokar nahin, ek 
bhi nahin." Phir Zab. 130 : 3, " Ai Khuda, agar tu gunah kamuwa- 
khaza kare, to kaun thahar sakta hai t" aur Zab 143 : 2, " Kyunki 



INSA'N Kr BURAf. 35 

koi jandar tere huzur beganali nahi'n tbahar sakta hai." Aur KhudS- 
wand, Mati 19 : 17, kahta hai, ki " Acbchha to koi nahin, magar ek, 
yane Khuda." 

Ai sunnewalo, yihan turn ne suna hai, ki tum bhi bure aar gunah- 
gir ho; chunanchi tum bhi admi aur bani Adam men se ho ; aur 
agarchi tum paigambar aur rasul bote, taubhi tumhen Daud ke satb 
vih iqrar karna hota, ki Ai Khudawand, apne banda se hisab mat le ; 
kyiinki main bhi tere huziir begunah nahin thahar sakta hun. 

Lekin agar tum apne tain gun^hgar thaharate ho, to tum tauba ke 
muhtaj ho. So main tum se piichhta hi'in, ki tum tauba karte ho, ya 
nahin r Jab Yuhanna istibag denewala aya, aur. tauba ka istibag dene 
laga, tab bahut log us ke pas ake aur apne apne gunahon ka iqiar 
karke istibag mangte the ; lekin un dinon men aise bhi bahut the, jo 
us ka istibag qabiil nahin l^arte — kis waste r ki we apne tain gunahgar 
nahin samajhte the, halki apne dil men yih kahte the, ki Ham to i>bi- 
raham ke farzaiid bain ; humea tauba karne ki hajat kahan hai? Ma- 
gar Yuhanna un se kya kahta tha ? " Ai sampolion ke bachcho,kis ne 
tumhen anewale gazab se bhagne ko batlaya hai r" We apne tain bhale 
aur neK jante the ; lekin Yuhanna un ko sampoa ke bachcha kahta tha — 
jaisa ki vvuh kahta, ki agar tum Abiraham ke farzand bote, to tum apne 
tain gunahgar aur tauba ke muhtaj jante ; lekin jab ki tum apne tain 
begunah jante, to tum jhiithe, aur us samp ke bachche ho, jo ibtida se 
jhuth bola, yane Shaitan. 

II. A'ge Khuda ke kalam se jana jata hai, ki admi ki buraf aur na- 
paki us ki paiddish ke luasHe se us men maujild hai. Chunanchi Daiid, 
Zab. 50 : 5, kahta hai, ki *' Main ne burai men siirat pakri, aur gunah 
ke satb meri ma ne mujhe pet men liya." Aur Masih^ Yiih. 3 : 5, kah- 
ta hai, ki" Jo jism se paida hua hai, so jism hai." Aur Puliis, Afas. 
2 : 3, " JIam sab, dusron \s\ manind, tabiyat se gazab ke farzand the." 
In maqamon se do ba'en nikalti bain. 

1. Pahli yih, ki jab ham log tabi3^at aur janam se bure hain, to 
hamen bhalai aur neki mutlaq baqi nahin rahi. Kyunki paidaish to 
jar hai : so jar bigri, to sari dalian bigriij, aur achchtie phal lane ke 
qabil nahin. Lekin bahut log kahte hain, ki Hamen kahe ko neki 
nahin "t ham to khairat, roza, ibadat karte hain ; kya yih sab nek kam 
nahin hain .'' Nahin ; kyi'm, ki jo kuchh ki admi apni tabiyat aur 
apni paidaish ki taqat se karta hai, so sab bura hai; aur Khuda ko 
pasand nahin ; halanki ;^dmi ki tabiyat paidaish se bura hai. Pas, 
ham log bure hoke acbchha kam kahan se kar sakenge ? Bura da- 
rakht achchh^ phal nahin la sakta hai. 

2. Dusri yih, ki jab ki ham log paidaish ke wasile se bure hain, to 
siwa nai paidaish ke wasile se, aur kisi tadbir se achchhe nahin ban 
sakte hain. Bahut log yih samajhte hain, ki we ek ya do bad fail 
chhorne se nek aur pak ho jaenge. Lekin yih galat hai ; kyunki babul 
ke darakht ke ek ya do kante torne se wuh anjir to nahin ho jaega ; 
ya sher ke do ek dant nikalne se wuh to bakri nahin baneg^ ? 
Jab tak lit ka subhao nahin badal jata hai bhitar se, tab tak bahar ke 
sudharne se bura admi achchha nahin ho jata hai» 



36 " IN SAN Kr BURAr. 

Nikudimus nam ek bhala admi tha ; wuh na butparasti, na zulm, 
na zinakaii, na koi aise bad fail karta tha, balki khairat karne, aur 
namaz parhne aur roza rakhne men babut raashgul tha. Taubhi jab 
Masih ke pas aya, Masi'h ne us se yih kaha, ki agar tu sir i nau paida 
na ho, to Khuda ki badshahat dekh nahin sakta. Is se jana jata hai, 
ki agarchi hani bahut achchhe aur nek aur laiq admi hoQ, lekin nai 
paidaish nahin pai, to achchhe nahin hue. 

Ab jo koi puchhta hai, ki kya kHren ; dusre bar to ma ke pet meo 
kaise ja sakte hain ? So jana chahiye, ki yih kam Khuda ka hai ; 
chunanchi Khuda ne iqrar kiya hai, ki hamen nai paidaish bakhshega. 
Dekho Yar. 3] : 33, " Main apni sharfat ko un ke andar rakhunga, 
aur un ke dil par Ukhi'mga." Is qaul i Ilahi dharke Daiid ke sath 
bhiti karo Khuda ki, ki (Zab. 51 : 10), " Ai Khuda, mere andar ek 
pak dil paida kar, aur ek mustaqim rub mere batin men phir dal;" 
aur Yaramiyah ke sath, (31 : IS), ki " Tu mujhe phera, to phiraya 
jaunga." 

Siwa binti karne ke Khuda ka kalam, khass karke pak injil, suna 
chahiye ; chunanchi Khuda apne kalara ke wasile se ham ko nae sir 
se paida karta hai. Is sabab se us ka kalam hayat i a Kadi Ka 
bij kahlatti hai. Aur jaisa bij se darakht paida hota hai, waisahi Khu- 
da ke kalam se naya dil aur tabiyat paida hotf hai. Kyunki Khuda ka 
kalam ek khali ya sust bat nahin hai, balki Khuda ki qudrat hai, jo 
najat denewali hai sabhon ko, jo us par iman late hain. Pas, Khuda 
ka kalam suno, aur apne apne dil men rakho ; tab is kalara ki qudrat 
se tumhare andar ek naya dil aur tabiyat paida hogi, jo ap se ap sari 
burai chhorega, aur thik neki karne lagega. 

III. Age dekha chahiye, ki jo burai hamen paidaish se hai, us ke 
kyd Jcyd phal hain ; taki darakht phal se pahchana jawe. 

Is bat men Khuda ki shariat, yane das hukm kam ate hain ; kyun- 
ki yih ek aina ke muwafiq hain, jis men hamire dil ka chihra nazar 
^ta hai. Is aine men pahile to butparasti nazar ati hai ; tab kufr aur 
raakr ; tab Khuda ka roz aur kaUm ki hiqarat karni ; ma bap ke na- 
farmanbardar bona ; khun aur kina ; zina aur haramkari ; chori aur 
zulm, aur dagabazi ; jhiith bolna aur chugli khana ; lalach karna, 
wagaira — aise aise dag ham logon ke dil men maujiid hain, aur das 
hukmon ke wasile se nazar ate hain ; yihi us darakht ke phal hain, jo 
paidaish se ham sab men lagayii hua hai. 

Baze admi to kahte honge, Hamen aise aise dag nahin hain ; ham 
chori, chandali, wagaira se pak hain. Bhala, bure fail se turn pak ho, 
to bo ; lekin bure khiyal aur tasauwar se bhi pak bona chahiye ; nahin, 
to kuchh nahin pak hiia. Kyi'mki is se kya faida, agar tu ne hath ya 
tal\v6r se khtin nahin kiya hai, lekin tera dil kina bugz se bhara hu^ 
hai ? Ya kya faida, agar tu kasbibazi se parhez karta hai, lekin bure 
shahwat aur buri nazar se nahir) ? Ya is se kya faida, agar tii chori 
nahin karta hai, lekin lalach meo phansa hua hai ? Is siirat par agar 
ham log apne apne dil ko janch lenge, to malum hoga, ki dason hukm 
mea ek bhi nahin hai, jis se ham bequsur thaharte. Pas, Khuda ki 
shariat ke samhne sab ka munh band ho jata ; aur s^ri dunya gunah- 



INSAN Kr BURAf. 37 

gdr thaharti hai, yih^u tak, ki ham sab men kuchh faraq nahig, balki 
ham sab khiini, hum sab chor, ham sab zinakar, ham sab kafir, ham 
sab butparast ; aur aise gunahgar ham sab janne hi se hain, is se bhi 
peshtar, ki ham koi*bure kam karne ke qabil the ; chunanchi yih ham 
sab ki tablat hai. So is men shubha nahi'n, ki ham log, auron ki 
raanind, paidaish se gazab ke farzand haiQ. 

Lekin yih ek dahshatnak hai insan ka hai, jis ko agar koi ek zara si 
soche, to muukin nahin, ki phir befikr ya chain se rahe ; kyiinki agar 
maio apne tain Khuda ke huzur khuni, ya zinakar, ya chor thahar^ta 
hun, ya Khuda kl shan'at se main khuni aur chor janam hi se thaharta 
hun, to phir Khuda ke gazab se main kyimkar nahi'n darta hun ? 
Agar main ne dunya ki kisi amaldari men khi'm kiya, to mere giriftar 
aur qatl hone ki dahshat har waqt mere sath rahti hai, yahan tak ki 
khane pine ho ji bhi nahin chahta hai. To kitni ziyada ham sab ko 
darna chahiye Khuda ke gazab se, halanki ham sab us ke hisab se sab 
hukmon ke udiil karnewale thaharte hain ! Lekin yih bhi admi ki 
burai ka ek nishan hai, ki admi aisa s ikht dil ho gaya, ki ganahgar aur 
badkar hoke Khuda ke gazab se nahin d^rta hai, balki dawa karta hai, 
kii apne nea kam se Khuda ko khush karega. 

IV. Ek bat aur hai, jis se insan ke gunah ki burai pahchana jata 
hai, yane us kt sazd ; kyi'mki saza ka yih hai hai, ki jis qadr gunah 
hai, us qadr siza hai. So agar kisi qasi'ir ki saza malum hai, to 
malum bhi hai, ki qasiir kitna bara hai. Ab Khuda ke kaUm S3 sabit 
hai, ki gunah Ki saza maut hai. Chunanchi Khuda ne Adam se kaha, 
ki (Paid. 2; 17) "Jis din tu us darakht se khaega, tu marega." 
So jis din Adam ne khaya, us din maut us men dakhil hui, aur us ke 
wasile se sare bani Adam men phaili ; is l<ve ki sab ne gunah kiya. 
Rum. 5: 12. 

Ab maut do tarah ki hai ; ek badan ki, jab badan mitti men mil jata 
hai ; di'isri jam ki, jab admi Khuda ke huziir se mahriim hota, aur do- 
zakh ke azab men qaid hota hai. 

Ab khiyal kiya jae, ki gunah Khuda ke hisab se kaisi buri bat aur 
bhari qasiir hai, ki us ke badle men aisi haulnak saza Khuda ki taraf 
se muqarrar ki gai hai, ki admi na ek lahza bhar jine, na Khuda ke 
huzur men rahne ke laiq sarajha jata hai, balki hamesha ke azab ka 
waris thaharaya jata hai. 

Isi wajh se, jab Khuda ka Beta hamen najat dene aya, us ko bhi 
marna tha ; kyunki siwa maut ke aur kisi tadbir se Khuda ka gazab 
thanda nahin hone ka. Jab Khuda ne dunya paida karne chaha, so 
sirf ek bat bv.lna zarur tha, to sari khilqat paida hui. Lekin jab dun- 
ya ko gunah se bachane chaha, to apne eklaute Bete ko de dena aur 
salib par qatl karana tha. 

Pas, agar koi apni buiai thik pahchanne chahta hai, so Masih ki 
salib par nigah kare, aur us ki musibaten dekh le, aur yih jane, ki 
jis qadr Khuda ke Bete ki musibaten hain, is qadr mere gunah hain ; 
chunanchi Masih " hamare hi gunahon ke liye ghayal kiya gaya, aui 
hamare hi badivarion ke liye kuchla gaya hai." Masih ki salib sab se 
bihtar aina hai ; jo is men apne gunah ko dskhta hai, so sach much 
apni burai pahchanega. 
D 



38 MASrH KK KAFARA. KARNA. 

[Ai bhaio, fareb na khao : apne farebi' dil se kbabardar raho ! Apne 
dil menapni burai halki mat thabarao : lekin apne ko mulzim samajbke 
Masib ki sabb ke niche apne gunab ki saza ke dar se panah leo. 
Pbiro, aur wub turn par rabm karega. Us ka fazl tumhare satb ho !] 
Amin. 



VI. 

MASrn KX KAFA'RA KARNA'. 
Rev. Th. Schorisch ki' tasni'f. 



Har sbakhs is bat seagah hai, ki apni aqibataur najat Id ummed naqis 
wasile par rakhna bari jab^lat aur himaqat hai, aur aql aur Khuda ke 
kalam ki liasauti par sachche wasile ko parakhnd aur tahqiq karna har 
tarah se munasib hai. 

I. Bahut admi is khiyal men bain, ki tauba ke zarie se ham ko na- 
iat mileo*!. Leivin is bat ko koi aqlmand pasand nahfn kar sakta hai. 
Tauba i haqiqi saza ke kbauf se nahin, l;alki gunah Ki sharm se kiya 
jata hai. Phir admi ka dil ganah ki sharm se is q:-.dr shikasta ho, Ki 
ayande gunah se baz rahe, aur nahin, to tauba karna aur na karna 
donon barabar bain. Pas yahan se daryaft karna chahiye, ki aisa tau- 
ba kaun kar sakta hai ? 

Aui' bahut lo"* af^al i nek ko apni najat ka wasila jante hain. We 
^huda ka nam lete, khairat karte, namaz parhte, roza rakhte hain, is 
ummed par, ki nek kam ham ko Khuda ke pas bachawenge. Lekin yih 
khiyal bhi batil hai, kis waste, ki Khuda sirf aise afaal i nek se razi 
hai, jo karail mahabbat se paida bote hain. Pahla, Khuda ka hukm 
yih hai, ki apne Khuduwand Khuda ko sare dil o jan se, aur sari qud- 
rat se piyar karo ; aur dusra hul^m, jo us ki manind hai, ki apne parosi 
ko apni manind piyar karo. Ah aisi kamil mahabbat ham gunabgaroij 
se kyunkar ho sakti hai r Likha gaya hai, ki sabhon ke dil ka khiyal 
larkai se bura hai. Gen. 8 ; 21. 

Aur haze Khuda ki khatir mihrbani ko apni najat ka zaria jante, aur 
samajhte hain, ki Khuda ka nam gafiir o rahim hai ; jis ko chahta 
hai, tis ko bachata hai. Par shayad yili nahin jante hain, ki Khuda 
adil hai, aur apne takht ko adalat ke liye taiyar kiya hui.^^ " Wuh 
rasti se jaban ka insaf, aur khanii se khalq ki adalat. karega." Zabur 
9 : 8, 9. Phir likha gaya hai, ki " Har ek sbakhs, jo un sab batog 
par, jo shan'at men likhi gai hain, amal karne men paedar nahiQ rahta 



I 

MASm K/i. KAFARA KARNA. Z9 

hai, malaun hai." Gal. 3:10. Pas Khuda apna adl kyunkar chhor 
dega, aur apni kaUm jhuth kar dega I 

II. Phir, agar kdi yih uzr kare, ki Khuda gunah ka saza de karke 
najat dega, jaisa ki qaidi'on ko, jab un ki miyadat guzri, tab rih^i hoti 
hai. Par, ai piydro, aisi bat se gunahgaron ka dil kyunkar bharega ? 
SSaza ki jagah jahannam hai, ki jis ki ek lahze ki sakhti dunya ke tamam 
ranj o rmisibat se ziyada hoga. Phir, Khuda ke kalam se saf malum 
hai, ki jahannam ki saza la intiha hai ; chunanchi likha hai, ki " Wahan 
kira nahi'n marta, aur ag nahia bujhti hai." Mark. 9 : 48. 

In suraton men dusri najat ki rah talash karna zarur hai, ki nahi'n ? 
Aur agar zarur hai, to kaun rah biiqi hai ? Piyaro, agar Khuda gunah 
ko be saza die muaf na karega, to koi rah baqi nahin magar yih, ki 
koi shakhs gunahgaron ka iwazi ho jae, aur un ki saza apne iipar utha 
le. Agar Khuda us kk kafara qabiil kare, to bhala, wuhi najat ka 
zari'a hoga. Aur jo shakhs us ki marzi ke muwafiq howe, yaqin hai, 
ki us ko najat milegi. 

Par aise zarfa ke waste chand nishanian zanir hain, ki jin se wuh 
sabit ho, aur har shakhs i aqlmand us ko qabul kare. 

1. Zarur hai, ki wuh insan ho; kis waste ki insan insan ki saza 
uthane ke laiq hai. Janwaron ki qurbanion se insan ko chandan faida 
nahin. Chunanchi hkha hai, " Muhal hai, ki bailon aur bakron ka 
khun gunah ko mita de." Ibrani 10 : 4. " Shariat jis men anewdli 
achchhi chizon ka saya, na un ki haqi'qi surat hai, un qurbaniorj se, jo 
we baras baras hameshe late hain, uu ko, jo ibadat karte hain, kabhi 
kamil nahin kar saktl hai." Ibrani 10 : 1. 

2. Phir, zarur hai, ki wuh gunah se p^k ho. Agar wuh khud ap« 
ne hi gunah ki saza ke tale daba ho, to auron ka bojh kyunkar uth^ 
sakegar Chunanchi likha hai, "Aur aisa sardar kahin hamare laiq 
tha, jo pak, aur bebad, aur na aluda, aur gunahgaron se juda, aur as- 
manon se buland hai." Ibrani 7: 26. 

3. Najat ke zan'a ka nishan yih hai, ki us ko Uliihiyat se bhi ilaqa 
ho ; nahin, to sirf insan hoke ek shakhs sabhon ka gunah kyunkar 
uthawegar Is waste hkha hai, ki " Shariat karazor admion ko kahin 
thahrata hai, par qasam wala kalam, jo shariat ke bad tha, aise ko, jo 
hamesha kamil hai, kahin thahrata hai." Ibrani 7 : 28. Wuh sha- 
riat ke taur par nahfn, balki hameshe ki zindagi ki qudrat ke taur par 
hoga. Ibrani 7 : 16. 

Ab, agar insaf karo, to aisa zaria siwae mazhab i Masihi ke aur kisi 
mazhab men nahin paya jata ; Kis waste, ki Khudawand I'sa Masih 
men insaniyat aur Uluhiyat donon pai jati hain. Chunanchi likka hai, 
ki " Ibtida merj kalam tha, aur kalam Khuda ke sath tha, aur wuh 
kalam Khuda tha. Wuh kalam mujassam hua." Yiih. 1 : 1. 14. 
Phir, I'sa Masih khwah janam, khwah cbal ke haqq men har tarah se 
pak aur kamil thaharta hai. Chunanchi likha hai, ki " Us ne khata 
na ki, aur us ki zuban men fareb na tha." 1 Patras 2 : 22. Pas, 
har gunah se pak aur hamesha Ki zindagi ki qudrat se bharpur hoke 
Masih gunahgaron ka iwai;: hone ke qabil tha. 

Abi is roeg bhi kuchh shakk nahin, ki T&a Masih ne nihayat taklif 



40 MASrH KK KAFARA KARNA. 

uthaf, aur akhir apni jan salib par qurbani ke taur par di hai. Bag 
i Jatsaman men ham use aisi sankat men pare hue dekhte haig, ki us 
ka pasina lahi'i ki manind hokar gira, aur maut se kushti karte men 
us ne kaha, ki Ai bap, agar ho sake, to yih piyala mujh seguzre; lekin 
meri marzi nahin, ten' howe. Sardar kahin ke diwan khane, aur ha- 
kim ki kachahri men wuh kafir aur qatl ke laiq thaharaya gaya. Sar- 
kar ke piyadon aur barqandazon ne us ke sir par kanton ka taj rakha, 
us ke muah par thuka, us ke pith par kore n.are, us ke kandhon par 
salib diya, aur khoprion ki jagah ko use le gaya. Wahan pahunchke 
wuh do khimion ke darmiyan men chhah ghante tak sah'b parlatka raha. 
Us ke hath panw kil se chhede gae, aur dukh ki shiddat se wuh pu- 
Kara, ki " Ai mere Khuda, ai mere Khuda, tune mujhe kyun chhora 
hair" 

III. Aisi maut ki shiddat Masih ne uthai. Charon injilen us ki 
charcha ee mamilr hain. Lekin is waste ki bahut aur admion ne bhi 
7/dhiri men aisi aisi musibaten uthain, to chahiye ki ham ab un qawi 
dalilon ko bhi pesli kareij, jin se Masih ki maut najat ka sabab sabit 
hoti hfci. 

1. Masih ki maut par sah paigambaron ne yih gawahi di, ki wuh 
najat ka wasila hogi. Chunanchi Yasaiyah ne kaha, ki " Wuh hama- 
re gunahon i%e hye zakhmi hi'ia, aur hamari hadkarioQ ke Hye kuchlii 
gaya. Hamari salamati ke live saza us par pari, aur us ke mar khane 
se ham change hue." Yasaiyah 53 : 4, 5, " Ham sab bheron ki 
manind bhatak gae, ham mej se harek apni apni rah par mutawajjih 
hi'ia, aur Khudawand ne ham sabhon ki badKari us par ladi." Yasai- 
yih, 53 : 6. Aur Masih ne kaha, " Kyalazim na tha, ki Masih yih 
ranj uthake apni hashmat men dakhil ho ? Aur us ne Miisa aur sare 
nabioa se shuru karke sari kitaboa ki jo baten apne haqq merj thin un 
ke age biyan kin." J^uka, 24 : 26, 27. 

2. Masih ki maut ki taraf sari shariat ne hidayat ki. Jinhon ne 
shariat ke wasile se apni kharabi aur kamzori pahchani, aur jahannam 
se tharthara kampne lage, un ke waste us najat ko siwa, jo Masih ki 
maut ke wasile se imandaron ko muft meo milti hai, baqi kya raha ? 
Chunanchi hkha hai, " To shariat kis kam ki hai ? Wuh gunahorj 
ke sabab di gai, jal) tak ki wuh nasi, jis ke hye wada kiya gaya, na 
awe." Gal. 3: 19. Pi.s, "shariat hamara hadi thahara, ki ham ko 
Masih tak pahunchawe, taki ham iman se nek ginejawen." Gal. 
3: 24. 

3. Masih apne nam se, jo Khuda ke hukm se mila, aur apni sari 
karamiit se najat kuninda thaharta hai. Likha hai, ki firishta Jabrail 
nc Yusuf se khwab men kaha, ki " Ai Yusuf ibn L^aiid, tii apni jorii 
Mariyam ko apne pas rakhne se mat dar, is liye Ki us ka jo haml hai, 
ao Rilh Quds se hai.. Aur wuh beta janegi, aur tu us ka nam I'sa, 
[yane najat denewala.] rakhna, ki wuh apne logon ko un ke gunahon se 
najat dega." Mat. 1 : 20. Aur karamiit ke haqq men Masih ne 
khud yih gawahi di —" Taki turn jano, ki ibn Adam ko zamm par 
gunahon ko muaf karne ki qudrat hai, us ne us mafluj ko kaha, ki 
CJth, apna charpae uthake chala ja. Wuh uthkar apne ghar chala 



MASm KA KAFARA KARNA. 41 

gay^." Mat. 9 : 6. Pas jo Masih apne nam aur karamdt se najat 
ka zaria thaharta hai, to zarur hai, ki us ki maut bhf najat ke liye hui. 

4. Masih ki khass baton se nikalta hai, ki us ki maut najat ke Hye 
hdi hai. Us ne saf kaha, ki " Admi ka beta is liye nahin aya, ki apni 
^^hidmat karawe, balki ki wuh khidmat kare, aur bahuton ke Hye ap- 
ni jan fida men de." Mat. 20 : 28. " Yihi mera lohu nae ahdname 
ka lohu hai, jo bahuteron ke gunahon ki bakhshish ke liye bahaya ja- 
ta hai." Mat. 26 : 28. " Wuh jiti roti, jo asman par se utri, main 
hiin. Agar koi is roti se khawe, wuh hamesha jita rahega. Aur 
jo roti main dunga mera sarir hai, jise main dunya ki zindagi ke liye 
dungk." Yuh. 6: 51—53. 

5. Masih ke martabase sabit hota hai, ki us ki maut najat ka wasi- 
la thi. Jis waqt Masih salib par tanga tha, " do pahar se leke tisre 
pahar tak us sari zamin par andhiyara chha gay a. Haikal ka parda 
upar se niche tak phat gaya. Zami'n kampi, patthar tarak gae, qab- 
ren khul gain, aur bahut lashen pak logon ki, jo aram men the, uthiQ." 
Phir kaun janta nahin, ki Masih tin roz marne ke bad murdon men se 
ji utha, aur ji uthne ke chalfswen roz apne shagirdon ke rubaru asman 
par gaya ? Aisa inartaba Masih ne paya hai. Pas, agar Masih ne 
dunya ke waste apni jan nahiQ di hoti, aur us ki bat sach na hoti, ki 
yih mera lohu bahuteron ki bakhshish ke Hye bahaya jata hai, to 
Khuda ne us ko aisa martaba kytinlxar diya hota ? 

6. Masih qurbani kahlata hai. Likha hai, ki"Jaisa Masih ne 
ham ko piyar kiya, aur khushbu ke liye hamare iwaz men apne taia 
Khuda ke age nazr aur qurbani ki hai, waisa hi turn mahabbat men 
chalo." Afasi, 5:2. " Dekho, yih Khuda ka memna hai, jo dunyi 
kd gunah le jata hai." Yuh. 1 : 29. Qurbani ka haqiqi matlab yih 
hai, ki gunahgar ke badle men koi begunah jan kafara ho. Chunan- 
chi Masih bhi begunah hoke gunahgaron Ive iwaz men Khuda ke age 
kafara hua. " Us ne salib par hamare gunah apne badan par uth^ 
liya." 1 Pat. 2 : 24. 

7. Masih sardar kahin kahlata hai. Likha hai, ki "Masih ^newali 
khiibion ka sardar kahin hoke bakron aur bachhron ke lohu se nahin, 
balki apne hi lohu ke sath hamesha ki azadagi hasil karke paktar 
makdn men ek bar dakhil hiia." Ibrani, 9: 11, 12. Purane ahd 
ke zamane men yih Khuda ka hukm tha, ki Yahudion ka sardar kahin 
har sal men ek bar sab Yahudion ka gunah mitawe. Wuh ek bakre 
iso sare mulk ke waste qurbani men charhake us ke lohu ke sath hai- 
kal ke paktar makan men gaya, aur use ahdname ke sanduq ki taraf 
chhirakke, yih kahke phir nikla, ki Ab tumhara gunah rauaf hai. Isi 
tarah se Masih bhi tamam khalq ka gunah apne lipar uthake bakroo 
ke lohii se nahin, balki apne hi lohii ke sath asman men Khuda aur 
firishton ke huziir meo dakhil hua hai, aur maqbul hoke ab tak gunah 
ki bakhshish aur najat ki khabar apni Riih aur shagirdoa ke wasile se 
tamam dunya men phailata hai. 

8. Masih shafi kahlata hai. Likha hai, ki *' Ai mere bachcho, main 
tumhen likhta bun, taki turn gunah na karo ; aur agar koi gunah kare, 
to Bap ke pas nek Isa Masih hamara shafi hai. Wuh hamare gunahon 
ka kafara hai ; aur faqat hamare gunahon ka nahfn, balki tamam duny^ 

Dd 



42 MASm KK KAFARA KARNA. 

ka/* 1 Yuh. 2 : 1,2. Shaft ka kam yih hai, ki apni danishmandi 
aur hoshiyari se hakim ke rubaru apne rcawaqqalon ki ghafaat kare. 
Isi tarah se Masih Khuda ke huzur men gunahgSron ki sh3faat karta 
hai. Wuh un ke hye kafara hoke aur un ka aib mitake ab sabhon ko, 
jo us ke wasile se Khuda ke pas jate hain, akhir tak bachane saktahai. 

Ai piyaro, kitne dalilon se sabit hota hai, ki Masi'h ki maut najat 
ka zaria hai. Lekin is bat se sirf waqif bona has nahin hai. Injil ki 
hidayat se mah'im hai, ki jo shakhs iman laweg-a, so hi najat pdweg^ ; 
aur jo iman nahin lawega, so na at bhi nahin pawega. Mark. 16 : 16. 
Masih ne Nikudimus se kaha, " Main tujh se sach sach kahta hiin, 
agar admi pani aur Riih se paida na howe, to wuh Khuda ki badsha- 
hat men dakhil ho najiin sakta hai. Yiih. 3 : 8. Is waste iltimas 
meri yih hai, ki Khuda se Masih ke wasile se dua karo, ki turahara 
iman Riih i Quds ki tasir se durust aur mazbut ho jae. Jis waqt 
Khuda apni Ruh se Masih ke masliib hone ka raz tum ko khol dega, 
usi waqt tumhan ankh ka parda girega, tumhari sakht dill mitegi, aur 
tumhara iman kamil aur nai paidaish Ka zaria hoga. 

Par agar tum ko yih bat yaqin se malum hiii, ki Masih ke lohii se 
hamara gunah muaf hua, balki is waste ki tum se phir gunah hiie tum 
phir hairan pareshan hue, to main, tumhari binti karta hiln, ki apne 
gunahon ka bojh uthake phir Masih ke salib ke saye men jao. Ankh 
mea ansa bhar lae hiie rakh men mat baitho. Tharthara, kampte 
hiie dur mat khare ho. Masih ke zakhm tumhare agle aur pichhle 
sab gu ahon ke liye mare gae hain. Us ka lahii sare gunahon se pak 
karta hai. Ai piyaro, is khushkhabari par iman lake apna dil khatir 
jama karo. Dua ki marifat se yih zindagi k^ pani apne dil men pi lo, 
aur turn ko rnaliim hoga, ki pahar jate rahenge, aur koh hil jaenge, 
par us ki mihrbani men, jo tum par hai, kuchh faraq na parega, aur 
"US ki suUi Ka ahd jurabish na karega. 

Baraks piyaro, mat kaho, Kya ham gunah karen, taki fazl ziyada 
howe? Aisa na howe. Jitne jo aisa kahte hain, is se zahir karte 
hain, ki we us najat se na waqif hain, jo Masih men hai ; kyiinki we 
ab tak gunah ke has men hain. Jo log najat ke shank hue, age Riih 
Quds Ki hidayat se amal karte haio- Un ke dilon men yih iikr hai, 
ki age apne liye nahin, balki us ke liye jite raherj, jo un ke waste mar 
gaya, aur phir zinda hiia. So piyaro, tum bhi riihani taur par amal 
Karo. Agar tum jismani taur par guzran karo, to zahir o batin bar 
tarah se maroge ; par agar tum Riih ki madad se jismani kamon par 
gahb ho, to hamesha ki zindagi paoge. Kyiinki jo Khuda ki Riih ki 
hidayat se chalte hain, we Khudii ke farzand hain. Pas, jaisa ki 
Masih ne ham ko piyiir kiya, aur apne tain hamare iwaz men Khuda 
ke 6ge qurbcin kiya hai, waisa hi tum bhi mahabbat men chalo, aur 
pasandidi o pak o zinda qurbani ke liye apne badanon ko nazr karo. 
Yihi tumhari munasib khidmat hai. Riim. 12 : 1. 

Par, sulh denewala Khuda, jo hamesha ke ahdname ke khiin se 
bheron ke charwaha hamare Khud^wand I's^ Masih ko murdon meo 
se phir layiv, tumhen har nek kam men kamil kare. Usi ko, Bap aur 
iluh Quds ke s^th, hamesha buzurgi howe. Amin. 



MAsrn Kr sadaqat, wg. 4s 



VII. 



MASm Kr SADAQAT GUNa:H Kr MUAFr Kr BUNYAD. 
Rev. Levi Janvier ki' tasni'f. 



Mubarak hai wuh, jis kd gundh bakhshd gayd, aur khatd dhdmpi ga% — 
Zab. 32: 1. 

Khuda' ke nazdik ek hi qism ke log mubarak bain. Yih bat us ke 
kalam se bakhubi zahir hot( hai. Un logon ka zikr tarah tarah ki si- 
faton aur khitabon se Khuda ke kalam men milta hai ; magar un sab 
shakhson men se bar ek ki kh^ssiyat meg we sari sifaterj shamil bain. 
Un ki saadatmandi ke kai ek sabab bayan kie gae haio, aur ye sare 
sabab un sab logon se nisbat rakbte hain. 

Mubarak logon ko aur tamam admion se kitni ek baton men bara 
faraq hai : khusiisan tin baton men ; yane 1 . mizaj aur chalan meu ; 
2. dil ke maqsad men ; ,3. un ke anjam men. 

1. Mubarak log pak hain : bilkuli pak to nahin ; balki un ki paki- 
zagi bahut naqis hai. Tau bhi kuchh pak hain : pakizagi ko dost 
rakhte hain : aur Khuda ko is liye piyar karte hain, ki wuh pak hai : 
bihisht men, is liye ki pak jagah hai, we hissa basil kiya chahte hain. 
Aur admi dil ki safai ko achchhi tarah se dost nahin rakhte : balki 
haqiqat men nahin jante, ki safai dil ki kya chiz hai. Bahutere un 
men se bari shararat se khali haia : chori, masti, haramkari, zulra, 
kufr bakne, khiin, aur aise aise bad kamon se parhez karte, balki un 
se bilkull nafrat rakhte hain : na un logon ki, jo aise kam karnewale 
hain, suhbat karne chahte hain : un admion se suhbat rakhte hain, ki 
jin ira zahiri chalan durust hai, aur khusiisan nek niyat aur si'dhe dil 
walon ko pa-and karke, un ki ban izzat karte hain. Magar pakizagf 
ki zati khiibi se aise bekhabar hain, jaise ki gunah ki ash kharabi se. 
Kalam i muqaddas ki gawahi ke bamujib ye log sarasar paki se khali 
hain : aur un ki chalan bar chand ki insan ki nazar men bar tarah se 
durust aur pasand ke laiq ho, tau bhi we taqsiron aur gunahoQ meij 
murda hain. 

2. Dil ke maqsad men mubarak logon ko aur admion se bara faraq 
hai. Un ke dil abadi zindagi se lagae hiie hain : aksar insan ka bha- 
rosa is dunya par mauquf hai. Ummaid to rakhte hain, ki maut ke 
pichhe ham bhi bihisht men jagah pawenge : magar is bat men ki un 
ke khiyal, un ki khwahishen, un ke khauf, aur un ki koshishen, fa- 
qat is fani zindagi se ilaqa rakhti, koi nahiu inkar kar sakta hai. Khu- 
da ka kalam un ka yih nam rakhta hai, " Uunya ke log, jin ka bakbra 
i«i zindagani men hai." Zab. 17: 14. Ab un logon ka, jinheo -Khu- 
h^ ne mubarak kaha hai, bilkull aur hai hai. Har chand dunya is b^t 



44 MASrH Kr SADAQA.T 

se taajjub kare, ki kisi shakhs ka dil un chizon par, jo andekhi hain, 
aur maat tak na dekhi j^engi, is tamdshagah i dunya ki sari l^hubion 
se ziyada mail howe, tis par bhi is dunya men ais* bahut log hain. 
Israel ka bara badshah, us sari shan o shaukat ko, jo us ke as pas 
chamakti thi, faramosh karke, yuo bola, " Par main jo hun, sadaqat 
men tera munh dekhimga ; aur jab main teri surat par hoke jagunga, 
to main ser hunga." Zab. 17 : 15. Us ne samjha, ki mera dil tab tak 
pura dram na pawega, aur main apne khass maqsad ko tab tak na pa- 
hunchunga, jab tak ki asmani haikal ka phatak nazar na awe, aur jalal 
ke Bddshah ke huzur men dakhil na houn. Bihisht ke tamam waris 
aise hi hain. We to aur admion ke muwafiq kamzor, naqis, naldiq 
makhluq hain ; aur afsos hai, ki bar bdr aise kam karte hain, jo un ki 
buland ummaidon ke laiq nahi© hain : tis par bhi un ke dil upar ki 
taraf mail hain : un ka khazana wahan hai, un ki khwahishen us taraf 
ruju hain : jan o dil se yaqin karte hain, ki sari dunyawl chizen aisi 
behiida aur abas hain, ki insan ki riih se bilkuU namuwafiq hain : bal- 
ki un ke dil is ummaid se bhare hue hain, ki hamdri tamara arzuen 
anewali hashmat se piiri ho jaengi, aur us se ziyada ki zuban bayan 
kare, ya khiyal men a sake, ham ko khushi hasil hogi. 

3. Mubarak logon aur aur logon ke anjara men bara faraq hai. 
Mubarak un ko kahte hain, ki jin ko akhir men Khuda apnd dost gin- 
ega. jLusre admion ko us din dushman thahrawega : balki ab bhi 
dushman janta hai. Yih nahin ki Khudd kisi ke upar sakhti karta 
hai ; kyunki " Yahowah sab ke liye bhala hai, aur us ki latif mihrbani 
us ki sari khilqat par hai." Zab. 145 : 9. " Wuh hamari mahiyat ko 
pahchanta hai ; wuh yad rakta hai, ki ham mitti hain." Zab. 103 ; 14. 
Wuh rahim, aur mihrb^n, aur halim hai; us ki rahmat aur sachchai ki 
kuchh hadd nahin. Tau bhi sach hai, us ne un sabhon ko, jo iman 
lake us ke fazl ke ahd men shank na hiie, raalaiin kaha hai : aur ap- 
ne kalam men saf saf yih bhi farmaya, ki Agar we tauba karke aur ap- 
ni bad rah chhorke us ki taraf na phiren, to jahannam men dale jaen- 
ge : apna hissa us ag men, jo kabhi nahin bhujhegi, pawenge. Par 
apne logon ko yih tasalli ki bat sunata hai, "Main ne tujhe hamesha 
ke piyar se piyar kiy^ : is live main ne tujh ko rahmat ke sath khainch 
liya." Yar. 31:3. Aur phir kahta hai, ki " Pahar jdte rahenge, aur 
koh hil jaenge, par meri mihrbani men, jo tujh par hai, kuchh faraq 
na parega, aur meri sulh ka ahd jumbish na karega ; Yahowah, jo tera 
rahm karnewala hai, yiin farmata }>ai." Yas. 54 : 10. Har kisi soch- 
newale par zarur zahir hoga, ki Khuda ka maqbul banna kisi aur b^t 
se, balki aur sab b^ton se, munasib aur bhdri hai ; kyunki Khuda 
Qadiri mutlaq aur Hakim ul hakimin hai. Jitne admioij ko wuh apne 
fazl ke faidon men sharik banawe, beshakk wuh aisi qudrat rakhta 
hai, ki un ko kimil aur abadi khushi bakhshe ; aur we, jo us ki niamat 
haqir janen, aur us ke hasil karne men gafil aur befikr rahen, un ko 
saza dewe ; jaisa ki us ne apne azli kalam aur farman mefl iqrar kiy4 
hai, ki main aisa karimga. Aur us talwar ki burrish aur haibat, jo ki 
guntihgaroo ki saza ke liye chalai jdegi, kaun bayan kar saktd hai? 
Jo kira, ki kabhi na maVega, aur wuh ag, jo kabhi nahin bujhegi, un 
ke dukh dardon ko kaun batawe ? Lekin yih wuhi saz4 hai, jis ko 



GUNAH Kr MUAFr Kr BUNYAD. 45 

bahutere pawenge ; sab ke sab isi ke sazawarhain, "ki sabhon ne gunah 
kiya hai, aur Khada ki buzurgi zahii' nahin ki," Eum. 3 : 23 ; aur 
" STunah ki mazdiiri maut hai." Rum. 6 : 23. Zabiir ke likhnewale 
ne khub kaha hai, " Mubarak hai wuh, jis ka gunah bakhsha gaya, aur 
khata dhampi gai." 

Pas, gunahon ki muafi kyunkar basil hogi ? Yih ek nih^yat 
munasib sawal hai. Gire hue insan ke har ek farzand ko chahiye, 
ki is sawal men apni sari aql kharch kare. Is bat se sab log 
ilaqa rakhte hain : is bat men na sirf dil ka aram aur Khuda ki raza- 
mandi is dunya ki zindagani tak shamil hai, balki abadi dukh se chhut- 
kara aur abadi sukh men sharakat bhi usf se hai. Hamare Yahowah 
ka nam raubarak ho we. ki us ne hamen is bhari-kam men beKas aur 
bemadad nahi'n chhora hai ; na gunah ki bakhshish basil karne ke 
liye aisi rah batai hai, jo befahm ki samajh se bhi bahar ho, na jis ko 
sab se kamzor aur nalaiq gunahgaron ki koshish na pahunch saken : 
balki aisi hai, ki har ek sachcha mutalashi us ko samajh sakta hai, aur 
us ke faida berok sabhon ke pesh kie gae hain, ki us ki lazzat pake 
hamesha ki khushi ke waris banen. 

I. Pahile to main yih kahta hiin, ki gunahon ki muafi agar ho sake, 
to zariir aise tariqe se hogi, ki jis se Khuda ki adalat qaim rahe. Khu- 
da koi bhi aisa kam karne ka nahin hai, ki jis se us ki sifaton men se 
kisi sifat ki bei/.zati howe. Bahutere is bat ko bhul jate hain. Un 
kd yih guman hai, ki jab'ki Khuda Qadir i Mutlaq aur sari maujudat 
ka Badsliah hai, to use ikhtiyar hai, ki sabhon ke gunah bakhsh dewe, 
agarchi tauba ke siwa koi wasila na howe. Jo aisa hota, to us ka in- 
saf kahan rahta .? Us ki sachai kahan ? Kya ye sifaten sirf un wa- 
don ko pilra karne se, jo us ne saf begunah riihon ke sith. kie hain, 
zahir hain ? Kya dunyawi hakimon ke haqq men aisa khiyal karte 
hain, ki un par is ke siwa koi farz nahin, ki jitne wade farmanbar- 
daron se kie hon, so pure karen ; aur un ki parwa na rakhen, jo hukm 
udul karen. aur raj ke mukhahf zahir howen ; balki un ko aisi niamaton 
men hissadar banawen, jaisi ki farmanbardaron ke liyemuqarrar hain ? 
Is ke jawab meo shayad koi kahe, ki aisi sakhti aur parhezgari dun- 
yawi hakiraon ko zanir chahiye ; lekin Khuda ki hukumat men kuchh 
zariir nahin. Yih bat siwa behiidagoi ke nahin hai ; aur yih behiida- 
goi, aqibat kf taiyari karne men, aur najat ki rah khojne men, kya hi 
beja hai ! Aisa kahna Khuda ke kalam ke barkhilaf bhi hai; kyun- 
ki us ne apne l^^alam men kitni jagah apne tain adil aur insaf karne- 
wala zahir kiya hai. Ye gawahian aisi saf saf Hkhi hain, ki agar koi 
unhenna samjhe, to beimani aur dil ki tariki beshaKli us ke na sa- 
majhne ke bais hongi, aur wuh beuzr thahrega. Kalam ap hi gawahi 
deta hai ; " Ai Khuda, tera takht abad ul abad hai, teri saltanat kaas4 
rasti ka asa hai. Tu ne sidq se dosti, aur sharr se dushmani ki hai." 
Zab. 45 : 6, 7. Phir, ** badliau aur andhiyarii us ke as pas hain, sa- 
daqat aur adalat us ke takht ka makan : ek shuala us ke age age jdta 
hai, aur us ke dushmanon ko har taraf jala'ta hai." Zab. 97 : 2, 3. 
Apni khdss iimmat men se bhi, jitne nafarmanbardar hue the, un ke 
haqq men yih farmaya, ki " Main ne apne gusse racQ qasam khai, ki 



46 MAsrn Kr sadaqat 

we mere ^ram ke makan men dakhil na honge." Zab. 95 : 11. Phir 
likha hai, ki " Wuh zamin ki adalat karne ata hai ; wuh sadaqat se 
dunya ki, aur insaf se logon ki adalat karega." Zab. 98 : 9. Agar 
Khuda, insaf ke dawa se beparv/a hoke, apni ton hui sharfat ke liye 
badla nahin leta, balki mutlaq muafi bakhshta, to in ayaton se kya 
murad hoti ? kya ye l>emani na thahartin ? Wuh to adil Khuda hai, 
agarchi bachanewala hai ; haqiqat men insani aql ki yihi awaz hai. 
Us se, jo maujudat ka bara Khaliq o Malik hai, beshakk san khilqat 
yih dawa rakhti hai, ki us ka insaf bctiib aur betarafdari howe ; na- 
hin, to us se kyiinkar hharosa rakhen, kyiinkar darerj ? Agar Khuda 
is sifat se kharij hota, to ek aisa khiyali mabud banta, jaisa ki andhe 
butparast pujte hain. Aur Khuda ka jalal us ke har karn men rasti 
par shamil hai. Us ki har ek harakat aur har ek irade ko is sifat se 
mausufhona zarur hai : aur agar us ki taraf se gunahon ki muafi 
howe, to zarur aise tari'qe se hogi, jo ki us ki adalat ke muwa- 
fiq ho, balki us ko zahir kare. Mubarak howe us ka pak nam, 
us ke sath gunahon ki muafj hoti hai : aur us ne hamare sam - 
jhane ko, ki yih muafi kis rah se muqarrar howe, hameg apna pak ka- 
1am bakhsha hai. Pas, insan Khuda ke nazdik kyunkar rastbaz thah- 
re r Ki yih bat nae ahdname ki sari barakaton ki khass shart aur 
pahila qadam malum hot! hai. Is ka ek hi jawab nazar ata hai: 
yane, 

II. Ki Khuda ki adalat men insan ke rastbaz thaharne ke bye, ek 
rastbazi,' ki jis ko Khuda ke huzur men guzranna zariir hai, taki Khuda 
us guzrani hui rastbazi ki khatir gunahgar ko rastbaz thahrake ap bhi 
roatbaz zahir howe. Kalam i muqaddas se ham ko khabar hui, ki 
danaon ne qadimf zamanon men is zariirat ko daryaft Kiya tha ; aur 
bamiijib is ke bara shauq rakhte the, ki Ruh Pak ke matlab se, jo is 
bat men hai, waqif howen : is liye ki we bhi yih inam hasil kiya chah- 
te the. Kyiinki un par zahir hiia tha, ki ham ap hi neki se khali 
hain ; aur tis par bhi bagair neki ke Khuda ke samhne ane ke laiq na 
thahar sakte hain. Chunanchi Aiyub ke ek dost ne, jo us se kaba, 
*• Agar tu Khuda ko dhimdhega, aur Allah Taala se dua mangega ; 
agar tu pak dil aur rastkar banega, to wuh albatta tere hye jag uthe- 
ga, aur tere sadiq ghar ko phir bahal karega." Us buzurg ne jawab 
diya, " Sach, main janta hiiij, ki yunhia hai ; lekin insan Khuda ke 
%e kyiinkar sadiq thahrega? Agar wuh us se bahs karne ko utre, 
to wuh us ko hazaron men ek ka jawab na de sakega." Aiy. 8 : 5 ; 9 : 
•^. Aur phir bola, " Kash ki main janta, mail) use kahan paiin, to us 
ke masnad tak jata; main apna muaraala us ke fige bayan karta, aur 
apna muijh dalilon se bharta. Tab rastkar us ke sath mubahasa kar- 
ta, aur main abad taK npne hakim se bach jiita." Aiy. 23 : 3, 4, 7. 
Bildad Sukhi ne, jo us ka dusra dost tha, kaha, " Saltanat aur dahshat 
us pas hai ; wah apne balakhanoQ men sulh farmata Ini ; kya us ke 
lasbkaroa ka kuchh shumar hai, aur us ka naiyir kis par tuhi nahin 
hota hai ? Phir insan Khuda ke age kyunkar siidiq hogd, ya aurat 
bachcha kyunkar pak saf thaharega ? Dekh — mahtab tak, wuh ro- 
shm nahiij, aur sitare us ki nazar meQ pak nahin : to kitn^ kam in* 



GUNAH Kf MUAFr Kf BUNYAD 47 

san, jo kira hai, ya adamzad, jo ki'ra hai !" Aiy. 25, Us hi bari bat ki 
Elihu ne bhi, us satar men, jo abadi yadgari ke laiq hai, gawahi di, 
ki us shakhs ki taraf ishara karti malum deti hai, jo ki waqt ke pura 
hone par zahir honewala tha ; yane bani adam ka bachanewala : us 
ka mazmun yih hai : " Agar us par ek firishta, ek tarjuman, ek un 
hazaron men se utar jawe, ki insau ko us ki rasti batawe, to wuh us 
par rahm kart^ hai, aur kahta hai, ki Gor men warid hone se bacha 
rakh, ki mt.jhe kafara mila hai : tab us ka badan phir jawani se tar 
o taza hota hai, wuh apni" buhigat ke dinon men phir jaega ; wuh 
Khuda se dua karta hai, aur wuh us se razi hota hai, aur khushi se 
us ka munh dekhta hai, aur wuh insan ko us ka haqq phir deta hai." 
Aiy. 33 : 23 — 26. Mikah nabi ke dinoa men yih sawal karte the, 
" Main kya leke Yahowah ke huzur men aun, aur Haqq Taala ke age 
kyimkar sijda kan'm ? Kya charhawon aur* ek sal ke bachhroa ko 
lekar us ke age aunga? Kya Yahowah hazar mendhe se, ya tel ki 
das hazar nahr se khush hoga ? Kya main apne pahlaute ko apne 
gunah ke iwaz, apne pet ke phal ko apni jan ki khatiyat ke liye de 
dalunga? Mik. 6: 6, 7. Agar hai ke zamane, balki ab ki ghari ki 
awaz sunen, to yihf mazmun nikalta hai. We sari tadbiren, ki kam- 
bakht butparast Khuda ko razi karne ke liye amal men laya karte 
hain, kya hi batil, befaida, aur tars ke laiq hain : tau bhi ye is bari 
bat ke sabit karne men, ki insan apne tain kisi chi'z ka muhtaj janta 
hai, ki jis se Khuda ke huzur men apni sitlrish karwde, madad karti 
hain. Insan Khuda ke qabulne ke laiq nahin hai ; aur us ke andar 
aisa kuchh hai, jo ki us ko yihi khabar diya karta hai. Is liye sijda 
karke, tirth jake, ashnan karke, khairat deke, aur tarah tarah ki za- 
hiri rit rasmon ko bari mihnat se ada Karke, we rastbazi batora chah- 
te hani, ki jise Khuda un ke hisab men ginke unhen rastbaz thahra- 
we ; tis par bhi 

III. Namumkin hai, ki insan apne kisi kara ya koshish se aisi rast- 
bazibanawe, jo Khuda ki razamandi ka bais howe. Is ki subut kai 
ek baton par mushtamil hai. 

1. Khud is takrar ki jar par. Khallq makhluq se kamil farman- 
bardari chahta hai. Us ki lanat us ki shariat ki sab se chhoti khat^ 
par mansub ki gai hai. Us ne kaha hai, " Wuh jan, jo gunah karti 
hai, soi mare^i." Hiz. 18:4. Yih nahin, ki jo shakhs bahut aur 
bare bare gunah kare, usi ko marna hoga : kyiinki us ne saf saf far- 
maya hai, ki " Har ek shakhs, jo un sab baton par, jo shariat men li- 
khi hain, amal karne men paedar nahin rahta, malaun hai." Gal. 3 : 
10. Phir likha hai, ki "Jo koi tamam shariat par amal kare, aur 
ek bat men khata kare, to wuh sab bat men khata karnewala hai." 
Yaq. 2:10. Is se malum hota kai, ki agar koi gunahgar apne gu- 
nah ko chhor sakta, aur bilkull pak banke kamil farmanbardari ada 
kar sakta, tau bhi jaunsi rastbazi ki is nekokarf se jamcT. howe, so us 
ke pichhle gunahon ko mita nahin sakti ; balki is kam men bilkull 
bekar thaharti. Ki Khuda na sirf piiri farmcinbardari, balki sdri zin- 
dagi ki piiri farmanbardari chahta hai. 

2. Quibanion ke hukm se sabit aur zahir hota hai, ki insan na ap- 



48 MASrH Kr SADAQAT 

n^ kuchh rakhta hai, na kuchh aisa hasil kar sakta, ki jis se us pak aur 
adil Khuda ko razamand kare. " Muhal hai ki bailoij aur bakron ka 
khun gunahon ko mita de." Ibr. 10 : 4. Taubhi Khuda ne un ka 
lahu bahane ka hukrn diya ; is liye nahin, ki wu'h janwaron ke dukh 
aur maut sahne se khushi pata hai, magar is liye ki insan ko samjha- 
we, ki tu bilkull lachar hai, aur koi bhi aisa kam nahirj kar sakta hai, 
ki jis se meri tori hui shariat ki izzat bahal ki jawe ; aur wuh maut 
bhi, ki jise begunah janwar tere badle sahta hai, terahi haqq hai. 
;^hususan we qurbaniao us bari qurbani ka nami'ina thin, jo ki ainde 
zamanon men zahir honewall thi, aur gunahon ki bakhshish ibtida i 
alam se us honewali qurbani par munhasir hiii hai ; jaisa ki Riih Quds 
ne PulusRasul L\i marifat us khatt men, jo ki us ne IbranioQ ko likha, 
mufassal bayan karwaya hai. Chunanchi daswen bab ki pahili ayat 
mea yiin likha hai : •* Sharifit, ki jis men anewali achchhi chizoij ka 
saya, na un ki haqiqi surat hai, un qurbanion se, jo we baras baras 
hamesha late hain, un ko, jo ibadat karte hain, kabhi kamil nahig 
kar sakti." Aur phir likha hai, ki "I'sa ne ek bar qurbani guzranne 
se unhen, jo pak hone chahte hain, hamesha kamil kiya," 10 : 14. 

3. Tisri dalil is takrar men yih hai, ki Khuda ne apne pak kalam ki 
bahuteri jagahon men gawahi di hai, ki koi insan apni kamion se 
rastbazi nahin bator sakta hai. Chunanchi aisa likha hai, " Koi admi 
shariat par amal karne se Khuda ke huzur nek thahar nahin sakta, 
kyunki shariat se gunah ki pahcban hai." Rum. 3 : 20. " Main 
shariat ke wasile se shariat ke pas raua hiin, taki Khuda ke age zinda 
ho jaiin." Gal. 2:19. " We sab, jo shariat par amal karne ka bha- 
rosa rakhtehain, lanat men giriftar hain." " Par koi Khuda ke nazdik 
shariat se nek nahin gina jata : yih is se zahir hai, ki nek admi iraan 
se jiega." Gal. 3 : 10, 11. Isi tarah Khuda ne rasta band kar diya 
hai, ki insan apni balil koshishon ka, najat ke liye, bharosa na ra- 
khe. 

Hamare kalam ki bunyad yih hai, ki gunahgaron ke mubarak 
hone ka ek tar/qa hai ; yane gunahon ki bakhshish hasil karne se : 
jaisa hkha hai, " MubaraK hai wuh jis ka gunah bakhsha gaya, aur 
khata dhampi gai." Ts bat par bunyad rakhe, main ne Khuda ke ka- 
lam ke bamujib bayan kij'a hai. 1. Zarur hai ki gunahon ki muafi aisi 
tadbir se howe, jo Khuda ke insaf ke barkhilaf na ho : 2. ki insan ko 
ek rastbazi zariir chahiyc, ki jise apne gunah mitane ke liye Khuda ke 
huzur guzrane : 3. ki insan ap hi aisi rastbazi nahiQ jama kar sakta 
hai. 

Ha'sil I kala'm yih hai, ki Khudawand Tsa Masih ki mahsub 
rastbazi ke siwa aur koi tariqa nahin, ki jis se gunahgaron ko najat 
hdsil howe. Jo kuchh ki ham se nahin ho saka, so us ne hamare 
waste kiya. *• Jism ke sabab se shariat kamzor hoke, jo kam na kar 
sake, Khuda ne apne Bete ko gunahgaron ki surat men bhejkar gunah 
ke liye, us ke jism par gunah Ki saza deke, wuh kam kar liya." Rum. 
8:3. " Ki Khuda nejahan ko aisa piyar kiya, ki us ne apne eklaute 
Bete ko bakhsha, taki jo koi us par iman lawe, halak na howe, balki 
hamesha ki zindagi pawe." Yiih. 3:16. Wuh " din kabar^ raz yih 



GUNAH Kr MUAFf KY BUNYAD. 49 

hai, ki Khuda jism men zahir hiia, Riih se nek gind gaya, firishton ko 
nazar aya, gair mulkion men us ka waz kiya gaya, dunya men us par 
iman lae, bihisht men uthaya gaya." 1 Tim. 3: 16. Jitne adrai 
us ke imandar Lain*, un ke haqq men we tinon sharten, ki jin ka zikr 
kiya, puri ki gai haia : kyunki un ki najat men (1) Khuda ki adalataur 
sachchai, aur us ki sari sifaton men kuchh khalal rah nahin pata : 
balki us ki sifaten bakhubi zahir aur bayan hoti bain : kis bye ? id un 
ko, (2) ek rastbazi mib hai, ki jise Khuda ke pas le jawen : aur wuh 
rastbazi un ki sari hajaton ke muwafiq hai, kyunki puri aur bedagh 
hai : thik aisi hi rastbazi hai, jaisi ki Khuda ne un se talab ki thi : 
aur wah us ko bilkuU khush ati hai : ki wuh.rastbazi tisri bat ke ba- 
mujib, (3) us ki batori hui nahin hai, balki Khudawand Isa Masih ki. 
Wuh zuljalal aur lamisal shakhs, jo gunahgaron ko bachane ke laiq 
hai, so yihi hai. Us ka wada Khuda ne hamare pahle ma bap se 
yih kahke, ki " Aurat ki nasi samp ka sir kuchlegi," kiya tha. Paid. 
3:15; aur un hi ke waqt se le, " us ke haqq men sab nabj gawahi 
dete bain, ki jo koi us par iman lavvega, so us ke nam se gunahon ki 
muafi pawega," Amal, 10 : 43 ; " aur kisi diisre men salamati nahin, 
is iiye ki asman ke tale aisa aur dusra n5m logon ko nahin bakhsha 
gaya, ki jis se najat pa saken." Amal, 4; 12. Abiraham us ka din 
peshbini se dekhkar khush hua. Aiyub ne kaha, " Main janta hiin, 
ki mera bachanewala jita hai, aur wuh pichhle dinon men zamin par 
khara hoga." Aiy. 19:25. Yasaiyah ne kaha, " Hamare Iiye ek 
farzand paida hua, aur hain ko ek Beta bakhsha gaya, aur saltanat us 
ke kandhe par hai, aur us ke ye nam honge, Ajab, Muslih, Khuda i 
Qadir, Ab i Abadiyat, Shah i Salamat." Yas. 9. 5. Isi tarah sab 
nabi peshingoi karte chale ae hain : aur isi tarah bhi Khuda ke sare 
bandon ne zamana ba zamana un wadon se, ki jin ka anjam Isa Masih 
hai, ummaid rakhi hai ; aur usi ke ane ke waqt se le aj tak s^re iman- 
daron ne is chattan par apne bharose ki bunyad dali hai. 

Garaz Khuda ke sare kalam ka anjam, siwae I'sa Masih ke aur us na- 
jat ke, jo ki usi se hai, aur kuchh nah\n hai. Is ke bamiijib Puliis ra- 
siil ne kaha, " Main ne muqarrar kiya, ki I'sa Masih ke aur us ke mas- 
lub hone ke siwa aur Kisi bat ko tum men na januu." 1 Kar. 2 : 2. 
Phir likha hai, " Har ek imanlanewale ki neki ke Iiye Masih shariat ka 
saranjara hai." Riim. i0:4. Khusiisan do baton men Masih sha- 
riat ka saranjam hai. 1. Us ne shariat ko, ki jise ham ne udiil kiya 
tha, haraare badle puia kiya. Khuda ke kalam menyihlikha hai, '* Jis 
waqt tak ki asman aur zamin nest na boa, ek nuqta ya ek shosha tau- 
ret se hargiz mansukh na hoga, jab tak sab pv'ira na howe." Mati 5 ; 
IS. Achchha, hamare Khudawand I'sa Masih men yih bat piiri hui : 
Jsi us ne shariat ke sare farzort ko ada kiya : kuchh bhi baqi na chho- 
ra. 2. Khudawand I'sa ne hamare badle shariat ki saza bhi uthai. 
Jo kuchh ki ham ko sahna wajib tha, so us ne ap hi sah liya. Adl i 
llahi ne us ke sir par talwar mari. Gazab i Ilahi ka piyala us ne sara 
pi liya, aur dukh ke bhari bojh ke niche jhukke chillayd, " Ai mere 
khuda, ai mere Khuda, kyiin tu ne mujhe chhor diya hai ?" Mati 27 : 
46. " Us ke mar khane se ham ne shifa pai." Yas. 53 : 5. Wuh "Khu- 
dd ka barra, jo dunva ka gunuh utha le jatd hai,'' kaha gaya : Yiih. I : 
E 



50 MAsrn Kr sadaqat. wg. 

29 : garaz hamare waste qurb^n hua. Khuda ne kaha tha, *' Shari'at 
ko pura kar, to tu jiega." Liika 10 : 28. Masih ne us ke tain hama- 
ri khatir pura karke, farmanbardari ke phal hamare liye batore. 
Khuda ne farmaya tha, ki " Gunah ki mazdi'iri maut hai." Rum. 6 : 
23. I'sa ne hamari jagah maut sahi. Isi tarah us ne kamil rastbazi 
hasil ki, ki jis se hamare gunah dh^mpe jdwen : rastbazi ka pairahan 
hamare waste banaya, ki jis ko pahinke ham rastbaz thaharen. Is kc 
bamujib Rub Quds ne Pillus ki raarifat usi ayat ke mane, ki jise main 
is waqt bay an karta bun, khol die bain. Pi'diis ka kalam is taur par 
hai : " Daiid bhi us admi ki muharakbadi ka bayan karta hai, jise 
Khuda bagair kamon ke nek ginta hai : ki mubarak we hain, jin ke 
gunah muaf kie gae, aur khata chhipai gai." Rum. 4 : 6, 7. Is se 
kya murad hai, ki Khuda falane falane shakhsoa ko bagair nek ka- 
mon ke nek ginta hai? Kya Khuda sachai ke bamujib sab chi/on ko 
nahin ginta ? Be shakk o shubha sachai ke bamujib sab kuchh karta 
hai: balki imandar gunahgaron ko nek gmke rast karta, is liye ki 
wuh apne piyare Bete Masih ki rastbazi un ke hisab men iikhta hai : 
aur we iman ke wasile se is rastbazi men hissadar bane hain ; chunan- 
chi hkha hai, *' Wuh, jo kam nahin kart?i, balki us par, jo gunahgar ko 
nek thaharata hai, iman lata hai, usi ka iman neki ka wasta gina jata 
hai. Rum. 4:5. " Pas, jab ki ham iman ke sabab rastbaz thahare, 
to ham men aur Khuda men, hamare Khudawand Tsa Masih ke wasi- 
le, mel hua : aur usi ke wasile se ham us fazl men. jis par qaira hain, 
iman lake dakhil hue, aur Khuda se jo buzurgi milegi, us ki ummaid 
par fakhr karte hain." Rum. 5:1,2. 

Is kalam se kai ek faide basil bote hain, 

1. Khuda ne kya hi khnb tadbir insan ki najat ke liye nikali hai, ki 
jis se gunab ki muafi howe, aur bhi Khuda ki adalat qaim rahe ! Is 
tarah us ki adalat aur us ki mihrbani sari maujudat par ba ifrat zahir 
hui hai. Us ki ai-i mihrbani hai, ki us ne apne piyare Bete ko niha- 
yat beizzati, aur dukh, aur taklif, balki salibi maut bhi sahne ke liye 
saumpna bilitar jami, banisbat is ke ki wajibi saza bani adam ko dewe. 
Aur us ki aisi adalat hai, ki bagair is ke, ki Uh'ihiyat insaniyat ko qabul- 
ke insan ki zarain bane, aur us ke badle shariat Ki lanat aur saza utha- 
we, ek o-unahgar bhi muaf nahin ho sakta tha. 

2. Masih ne admi ka zamin bankar Shaitan par khub fath pai. 
Shaitan ne hamare pahle ma bap ko wargalankar samjha hoga, ki ' ab 
main ne be shakk Khuda ka kiinl barbad kar diya hai : insan se gu- 
nah karway.i, aur use gazab i Ilahi kii sazawar banwaya : is ke siwa aur 
kuchh nahio sujhta hai, ki wuh sari aulad samet dozakh n:en hissa 
p^we.' I^ekin Shaitan us kam men kamyab na hua. Aurat Ki nasi 
ne samp ka sir kuchla. Ahd ke firishte ne us shikar ko khunkliwar 
kepanje se chhu!"a liya : aur u< i)urane siimp ne apni hi saza dasguni 
ziyada bhari karwai. 

3. Masih ne hamari khatir aisi rastbazi kamake ham par kya hi ba- 
ra il'isan kiya hai ! Hamen liizim hai. ki apne sare dil se, aur apni sari 
jan se, aur apne sare zor se, aise bachanewale ka shukr maneu, uski 
pairawi karen, us ki uiarzi par chaleij, un sari chizoQ se, ki jin se us 



MASm Kr MAHABBAT KA BAY AN. 51 

ne mana kiya hai, parhez karen, aur nae sire se pak chalan men ko- 
shish karen. Chunanchi Pi'ilus ne likha hai, " Ham to kya kahen ? 
kya ham gunah kiya karen, taki fazl ziyada howe ? aisa na howe ; 
ham to gunah ke haqq men mue hain : phir kis tarah us men jienge ? 
Kya tum ne yih mahim nahin kiya, ki ham men se jis kisi ne Isa Ma- 
sih ke nam par baptisma paya, us ki maut men bhi baptisma paya ? 
Is w^ste ham is baptisma pane se us ke sath maut meo gare gae, taki 
jis tarah Masih Bap ki qudrat se marke ji utha, waisa hi ham ko bhi 
nai tarah guzran karni hogi. Jab ki ham us ke marne men sharik 
hain, to ham us ke ji uthne men bhi sharik honge. Ki ham yih jante 
hain, ki hamari agh kho us ke sath sahb par khainchi gai, taki gunah 
ka badan halak howe, aur ham gunah ki bandagi aur na karen." 
Rum. 6 ; 1 — 6. Aur pak banne mej Khuda hamari madad kareg^, 
balki hamari kam khud karwaega. Ki us ne wada kiya hai, ki " Maio 
tum par saf pani chhirkunga, aur tum pak saf hoge ; aur main tum- 
hari sari napaki aur tumhare sare butoa se tum ko pak kariinga." 
Hizq. 36 : 25. Is ke bamujib Masih ne ap hi kaha, " Main apne 
Bap se darkhwast karunga, aur wuh tumhen dusra tasalh' denewala 
bakhshega, jo hamesha tumhare sath rahega :" " wuh tumhen £ab 
kuchh sikhlaega:" Yuh. 14: 16, 26, "Wuh tumhen sari sachchi 
baten batawega :" " jo kuchh mera hai, use leke tumhen khabar de- 
ga." Yuh. 16: 13, 14. 

Isi tarah Khuda ne ham nalaiq, palld, muflis gunahgaron ke live ek 
aisa bandobast kiya hai,'ki jis se hamare beshumar gunah mit jawen, 
hamari napak ruhen dhoi jawen, aur ham gunah ki palidi, aur dozakh 
ke khatre se bachke hamesha ki zindagi ke wdris. aur bihisht ki 
khushion ke liye taiyar banen. " Khuda ki daalat i hikmat aur aql ki 
gahrai kaisi hai ! Us ka fatwa taldsh se, aur us ki rahen milne se kya 
hi bahar hain ! Usi se, aur usi ke sabab, aur usi ke liye sari chizea 
hiii hain : usi Ko hamesha ki buzurgi howe." Arain. Rum. 11 : 33, 
36. 



Vlll. 



MAsrn Kr mahabbat ka baya'n. 

Rev. Th. Schorisch ki' tasxi'f. 



Ai azizo, agar koi shakhs Masih ki rawaiya se agah ho, aur sddiq aur 
munsif mizaj bhi ho, to hargiz us ki mahabbatka munkir nahin ho sak- 
td. Tahqiq karnewale, harek dindar aur bedin, zariir is b^t keqail aur 
gaw^h honge, ki Mas/h ne nihayat mahabbat se nekok^ri aur auron ki 
khidmat men apni umr guzrani hai. Injil ke bamujib Masih aksar 



52 MAsrn Kr mahabb^t ka bayan. 

har tarah ke ranjidon ko madad dene, aur bimaron ko changd karne 
men mashgul tha. Usi se andhon ko ankh, langron ko panw, 
bahron ko kan, lulon ko hath, gimgon ko zul)anen milfn. Usi se 
korhi pak, rairg-i wale achchhe, lunje change, diwane bhuton ke hath 
&e azad, aur murde zmde hue. Aur siwae sihat i jismani ke hazar 
hazar tarah ki barkat i riihani ka bhi baklishnewala tha. Nawaqifon 
ko nasihat, gumrahon ko hidayat, kamzoron ko taqat, dilgiron ko 
tasalH har waqt deta raha, aur kisi tarah khwahan mazduri ka na tha. 
Garibi aur nek niyati se ibtida se intiha tak us ki auqat guzri. Lom- 
rion ko manden, aur chinyon ko basere the ; lekin us ke hye ek ja>. 
gah nahin, ki jis par apna sir dhare. Aur is qadr josh i mahabbatthi, 
ki din rat mihnat karta, aur tarah tarah ke dushmanon se muq^bil 
hota, tau bhi hargiz us ke mizaj men mandagj ko dakhl na tha, aur 
na kisi se darta tha. Agarchi har tarah ki faragat o aram us ko Ehu- 
da ki taraf se hasil tha, lekin tau bhi saikaron tarah ke ranj o musi- 
bat apne upar ikhtiyar karke, waste hidayat gumrahon ke, jagah ba 
jagah safar karta, aur har ek kuch aur maqam men khalq Ullah ke 
satb apni mahabbat zahir karta tha. Sach hai, ki aisa dost kaun hoga, 
jis ne hamari mahabbat men apni jan tak dareg na hi ? jaisa ki kitab 
i muqaddas se zahir hai ; aur jis waqt ki gunahgaron ki najat ke was- 
te, siwae apni maut ke, chara na dekha, bari bahaduri karke Yara- 
shalam ko gaya, aur jis tarah se nabion men us ki maut ki peshkhaba- 
ri thi, usi tarah se shiddat sukarat ki uthai hai. 

Pas, is men shakk nahin hai, ki Masih ki sari rawaiya nihayat 
mahabbat se mamiir thi. Lekin us ki mahabbat ki asli surat, jo 
imanddron ki nazar men ati, aur Khuda ke kalam se sabit hoti hai, is 
se nihayat afzal aur tuhfa, aur billaur ki manind hai, jo aftdb ki rosh- 
ni men hazar hazar rang se chamakta hai. Khuda fazl kare, ki ham 
bhi Masih ki mahabbat ko haqiqat ki roshnf men iman ki ankh se 
dekhen, aur pahchanen. Maqsad hai, ki is risale men Masih ki niha- 
yat mahabbat khass karke do baton se sabit karen : pahlt, ki us ne 
sari dunya ke waste najat aur b<irakat i riihani taiyar ki ; aur dusrr, 
ki us ne dunya ke shuru se u^e imandaron ke nazdik pahuncha diya 
hai, aur dunya ki akhir tak pahunchawega. 

I. Masih ki mahabbat is sabab se benihayat hai, ki us ne najat aur 
tarah tarah ki barakat i riihani sari dunya ke waste taiyar ki hai. Agar 
Masih sirf apne mulk, ya apne zamane ke logon ke waste nasihat aur 
rahnumai karta, to kuchh bari bat na hoti ; kyi'mki ak?ar nabi aur 
hadi ek ek firqe ke rahnuma aur nasihat-kuninde hue ; lekin Khuda 
ke kalam se saf nikalta hai, ki Masih ne jo kuchh kiya, so sari dunya 
ke waste kiya hai; aur is jihat se fard bashar aisa nahio, ki jis par 
us ki mahabbat ka shayan na ho. Chunanchi Yasaiyah nabi ke 49wen 
bab, 6wio dyat men yih peshkhabari hai, ki Khuda farmata hai, Itih 
to kam hai, ki tii Yaqiib ke firqon ke uthane, aur Israil ke bache huon 
ke phira lane ke hye mer^ banda ho, balki maio tujh ko gair qaumon 
ke liye bhi roshni bakhshunga, aur apni naj^it zamin ki ^khir tak pa- 
hunchaunga. Aur Masih ne khud Yiihannd, 8 : 1 2 ke bamiijib apne 
haqq men yih gawahi di, ki Dunya ki roshni raaio hiin. 



MASrn Kf MAHABBAT KA BAYAN. 53 

Pas, in baton ke bamujib Masih ne sari dunya ke waste apn^ kdm 
anjam kiya hai. Sach to hai, ki us ne khass karke Yahudiya mulk 
ke bimdrog ko changd, aur us ke ran] don ka ran] dafa kiya hai ; le- 
kin us ne apni mihr un par aisi zahir ki hai, ki ab un ka hai daryaft 
karne se, har mulk aur har zamane ke iraandaron ko yih himmat hoti 
hai, ki we bhi har ek afat o musibat men us ka daman pakren, aur 
apni mur^d ko pahunchen. Har chand ki Masih ne Yahudion ke 
darmiyan men apni kamil neki zahir ki hai ; lekin is se, ki har tarah 
se un ke darmiyan men gunah se pak raha, aur Khuda ki marzi par 
har imtihan men kamil thahara, wuh bhi sari dunya ke waste rahnuma 
hiia hai. Us ki pakizagi, farotani, mulaimat, burdbari, mihr, aur da- 
nai ki roshni men ab har zamane ke log ankh kholke chal sakte 
hain. 

Phir, yaqfn hai, ki munsif is bat par bhi shakk na lawenge, ki Masih 
ki kalam har zamane ke logon ke laiq hai. Jitni Yahudiyd mulk aur 
zamane ki bhul chuk thin, un se us ka kalam pak tha ; aur najat ke 
waste us ne aisi nasihat di, ki har zamane aur har mulk ke fazilon ki 
aql us ke radd karne men lachar hoti hai ; lekin imandaron ka dil sachai 
aur tasalli se mamur ho jata hai. Is men bhi shakk nahio hai, ki 
Masih ne aksar apne zamane ke imandaron ko barakat di, aur un ke 
liye dua ki hai. Chunanchi yih bat us dua se sabit hot), jo Yuhanna 
ke 17wen bab men milti hai, " Main un ke bye dua mangta hjn, ki 
jinhen tu ne mujhe dunya se diya hai. Main yih dua nahin mangta, 
ki tu unhen dunya men se utha le ; par yih, ki tu unhen badi se ba- 
cha le." Lekin isi dua men Masih har zamane aur har mulk ke sha- 
girdon ka zikr bhi karta hai. Biswin ayat men wuh yih kahke barhta 
hai, ki " Main sirf un ke hye nahin dua mangta hun, balki un ke liye 
bhi, jo un ki bat se mujh par iman lawenge, taki we sab ek howen, 
jaisa ki tu, ai Bap, mujh men, aur main tujh men, taki we bhi ham 
mea ek hon." 

Pas, Masih ki mahabbat zarur benihayatthi ; nahin, to as ne sari 
dunya ke liye barakaten ruhani taiyar karne ko aisi mihnat aur ma- 
shaqqat nahin uthai hoti ; lekin us ki benihayat mahabbat ki muhr 
us ki maut hui hai. Chunanchi hkha hai, ki " Wuh hamare gunahoa 
ka kafara hiia hai, aur faqat hamdre gunahon ka nahin, balki tamam 
dunya ka." Masih Khuda ka eklauta farzand hoke sari dunya ki saza 
se agah tha, aur aisi saza se wuh bhi pareshan aur dilgir hoke chahta 
tha, ki yih piyala guzre ; lekin phir dekh karke, ki dunya ki najat ke 
liye koi tadbir nahin magar yih, ki Mam us ki saza apne upar utha 
lun, us ne kaha, ki " Ai mere Bap, tu sokhtani qurbanion se, aur gu- 
nahon ki qurbanion se razi na tha ; mere liye badan ko taiyar kiya 
hai. Dekh, main teri marzi par chalne ko ata hun ; mere haqq men 
kitab men yih likha hai." Yih kahke Masih ne apne badan par sari 
dunya ka gunah aur saza charha 11, aur salib par apni jan qurbani 
men di hai. 

Ai azizo, is hai par gaur karke sach kaho, kya koi Masih ki mahabbat 

ki iinchai aur chaurai, lambai aur gahrai, daryaft aur bayan kar sakta 

hair Adalat ka takht nishin jo hai, so gunahgaron ke shumiir men 

gina jata ; asragn zamin ka parwardigar gunuh ke bojh ke tale kire ke 

Le 



54 MASm Kr MAHABBAT KA BAYAN. 

muwafiq para rahta ; jaldl aur martaba ka malik lohii luhdn lanat ki 
lakri par t^nga hiia nazar ata ; aur qadim o qadir Khudd maut ki su- 
karat uthata hai ! 

Kya us ka is men kuchh faida tha, ki ham lachar gunahgaron ke 
liye itna dukh uthawe t Us ka faida kahan hiia hoga ? Khuda kisi 
chiz kamuhtaj. aur us ko kisi faide se garaz, nahin. Ya kyd kisi ne 
us ko kuchh diya tha, ki aisi rah se us ko phir diva jae r So bhi na- 
hin. Ham sab ke sab gunahgar aur tabiat se saza ke laiq the. Le- 
kin faida dunya ko albatta hua hai. Is se ki Khuda ka farzand sahb 
par kafara hua, ham gunahgaron ke bye najat, yane gunah ki bakh- 
shish, Khuda ki Rub Pak, ek nai ruMnj paidaish, Khuda ke nazdik le- 
palakpan, aur marne ke bad hameshe ki zindagi aur buzurgi taiyar 
hui hai. *' Khuda ne dunya ko aisa piygr kiya hai, ki us ne apne ek- 
laute Bete ko bheja, taki jo koi us par iman lawe, halak na howe, bal- 
ki hameshe ki zindagi pawe." Phir is dunya ki chizen, yane khurak, 
poshak, ghar bar, wagaira bhi faqat Masih ki maut ki badaulat hasil 
hain ; kis waste, ki agar wuh gunahgaron ka kafara na hua hota, to 
Khuda is dunyd par burdbari nahin karta, balki us ko apni adalat se 
nest o nabud kar dalta. 

Ai azizo, Masih ki beniliayat mahabbat is meo dekh karke, ki us ne 
sari dunya ke waste najdt aur tarah tarah ki barakaten taiyar ki hain, 
ham ab age barhen, aur 

II, Dusre muqaddama par bhi gaur karen, ki Masih ne nihayat 
mahabbat se apni najat aur barakat dunya ke shuru se imandaron ke 
pas pahunchai, aur dunya ki akhir tak pahunchawega. 

Pahle, Khuda ke kalam se sabit hota hai, ki Masih bahhaz Uhihi- 
yat ke dunya se pahle apne asmani B^p ke nazdili hazir tha, jaisa ki 
Mikah nabi ne, 5 bab, 2 ayat men, yih peshkhabari kahi hai, ki " Ai 
Baitlaham Afrata, tujh men se mere liye wuh shakhs niklega, jo Israil 
men hukumat karega,jis ka nikalna j«rf?m 5e, «j/am ul azal se hai." 
Aur Yuhanna ke 1 bab, 1, 2, aur 14 ayat men, Masih ke haqq men 
yih khabar milti hai, ki " Ibtida men Kalima tha, aur Kalima Khuda 
ke sath tha, aur Kahma Khuda tha. Sab kuchh usi se paida hiia. 
Wuh Kalima mujassam hua." Pas, in ayat on se sabit hota hai, ki 
Masih banisbat Uhihiyat ke hamesha Khuda ke nazdik tha, aur dunya 
bhi usi se paida hiii hai. 

Ab us ne duny^ ke shurii se kya kiya hai ? Azizo, yihi us ki ma- 
habbat ka kam tha, ki jis waqt se A'dam aur us ki aulad gunah ke qibu 
men pare, wuh shafaat karne, aur apni naj^t ki peshkhabari dilwane 
par maujud ralia. Sab paigambar usi ke bheje hue ae, zaman i hai 
aur istiqbal ke logon ki tasalli ke w^ste ; aur usi ki Riih ki hidayat 
se ek anewale naj^t-kuninda ki khushkhabari phailate rahe. Chu- 
nanchi likha gayd bai, (2 Patthras, 1 bab, 20 ayat meii), "Aur yih 
jano, ki nabuwat ki bat (\dmi ki khwiihish se kabhi nahin, balki Khu- 
da ke pak log Rub Quds ki tasir se bolte the :" (1 Patthras, 1 bab, 
10, 1 1 6yat men), "Masih ki Riih un men thi." Par koi aise wade 
se khush nahin lu'ia hota, agar apni lachari aur muhtaji se pahle wa- 
qif na hota. So yih bhi Masih ki mihr ki kam tha, ki Yahildion aur 



MASm Kr MAHABBAT KA BAYAN. 55 

gair raulkion donon ko apne dne ki taraf mutwajjih aur muntazir 
kare. Yahudion ke darmiyan meri us ne Musa ke wasile se apni sha- 
riat bheji, aur majli^on meg sabton ko nasihon se talim karwayd, taki 
sab ke sab us ke wasile se apni lachari aur ^iharabi pahchanen, aur azur- 
da khatir hoke wada kie hue najat-kuninda ki intizari karen, aur ub 
par apna asra lagawen. Chunanchi, (Gal. iJ : 24), likha hai, "Par 
shariat hamara hidi thahari, ki ham ko Masih tak pahunchawe, taki 
ham iman se nek ginejawen." Gair mulkion ko Masih ne un ki 
marzi men supurd kiya, taki we is se pahchanen, ki gunah admion ki 
halakat hai, aur na ilra, na fasahat, na zor, na bahaduri, na badshahat, 
na daulat, na nam, kuchli kam ata hai. Yun we najat-kuninda ko 
qabul karne ko taiyar hue. Is ke siwa Masih ne gair mulkion ke 
muqarrari waqton ko, aur rahne ke maqamoa ko yiin muaiyan kiya, 
ki us ki najat ki roshni bakhiibi sari duny^ men phailne pawe, aur 
jaldi karke mulk mulk ke imandaron tak pahunchne sake, (dekho 
Araal, 17: 26). 

Yun apne ane ki taiyari karke Masih ne apne jalal ke takht ko 
chhor diya hai, aur dunya men i karke najat aur tarah tarah ki bara- 
katen taiyar karne ko bahut mihnat kf, aur akhir ko apni jan bhi qur- 
hini men di hai. Par Masih ki mahabbat sirf us ki maut par mauqiif 
na thi ; balki wuh murdon men se zinda hoke phir apne jalal ke takht 
par charh gaya hai. Chunanchi Amal ke 1 bab 9 ^yat men likha hai, 
•* Aur ye baten kahke, jab ki us ke shagird dekhte the, wuh lipar uthd- 
ya gaya, aur badli ne use un ki nazar se ap men chhipaliya." Par jis 
mahabbat se wuh asman se ayd, usi se wuh bhi asman par gaya, aur 
ab tak apni najat sari dunya ke logon ke pas pahunchata hai. Beni- 
hayat mahabbat se wuh ab apne asmani Bap ke huzur mea gunahg^r- 
on ka wakil hoi^e shafaat karta hai, aur un ke liye Khuda ki burdbari 
aur mihrbani ka asli sabab hai. Chunanchi Hkha hai, ki " Khuda ke 
maqbulon par kaun dawa karegd r kya Khuda, jo unhen nek ginta 
hai r kaun saza ka fatwa dega ? kya Masih, jo un ke liye mar gaya, 
balki jiya, aur Khuda ki dahini taraf baithke hamari shafaat karta 
hair" (Riim. 8 : 32, 33). Phir, Masih benihayat mahabbat se Riih 
Quds ko gunahgaron ke dil men bhej karke unhen us ki tasir aur hi- 
dayat se apni taraf pher lata hai ; aur un men dera karke apnf najat 
aur barakaten riihani bakhshta hai. Jis tarah se ek hi aftab hazar 
hazar talao aUr naddion men apni siirat banata hai, waisa hi Masih 
sab imandaron ke dil men Ruh Pak ki tasir se mulaqat aur dera karta 
hai, aur unhen Riih Quds ki danai, neki, rahra, aur sabr inayat karke 
apne hamshakl banata hai. Dekho Yiih. 14: 21, 23. Mushdhada, 
3 : 20. 

Akhir men, yih bhi Masih ki barf mahabbat ki subut hai, ki wuh 
apne shagirdon ke wasile se sab mulkion ko apni badshahat ke shariK 
karta hai ; chunanchi us ne unhen yih hukm diya hai, ki " Turn ja 
karke sab mulkion ko mere shagird karo," (Mat. 28: 18); aur 
khud yih wada kiya hai, ki " Meri aur bhi bheren hain, jo is bher- 
khane ki nahin ; unhen bhi lana mujhe zariir hai; aur we meri awaz 
sunengi; aur galla ek aur charwahd ek hoga." Masih ki najat ki 
khabar in dinon men ek sau saintis zubanon men sunai jati hai. It- 



56 MASm Kr MAHABBAT KA BAYAN. 

ne mulk men Masih achchhe charwahe ki m^nind roz apni blieron ki 
hidayat karta hai. Jo bhiiie bhatke hain, unhen wuh nasihat ki rah 
se apne pas bulat^ hai ; jo imtihan men lachar aur,mande hiie hain, 
unhen apni burdbari ke kandhon par uthata hai ; dilgir aur azurda 
khatir jo hain, unhen tasalli deta hai ; kamzoron ko wuh sambhalta 
aur taqat bakhshta hai ; diyanatdaron ki hifazat karta hai ; aur jo 
marne tak wafadar thaharte hain, unhen wuh apne asmani jalal ke 
shank bandta hai; jaisa ki us ne kaha hai, ki " Ai mere Bap, main 
chahta hiin, ki we bhi, jinhen tu ne raujhe diva hai, jahan main hun, 
mere sath ho wen ; taki we men buzurgf, jo tu ne mujhe di hai, de- 
khen ; kyunki tu ne mujhe dunya ki paidaish se age piyar kiya hai." 
(Dekho Yuhanna, 17: 24). 

Ab azizo. Masih kf ^j;hushkhabari tum tak bhi pahunchi hai. 
Is mulk men bhi Masih ki nihayat mahabbat kl khabar phailti, aur 
hazar hazar kitabon se zahir hoti hai. So mere kahne ki garaz yih 
hai, ki dua karo, taki tum par Masih ki mahabbat zahir howe, aur 
tum bhi us ki pahchan se najat aur hamesha ki zindagi ke waris banc. 
Lekin tum, piyare bhaio, ki jo Masih ki mahabbat men jar paida kar- 
ke, aur neo dalke sare p^k logon ke sath Masih ki mahabbat par ni- 
gah karte, aur usi se himmat aur khushwaqti basil karte ho, mahab- 
bat men paedar aur chalak bano. Wajib hai, ki tum Khuda ko Ma- 
sih ke wasile se sare dil o jan se, aur sari qudrat se piyar karo ; kyun- 
ki us ne tum ko pahle piyar kiya hai. "Tum aziz farzandon ki tarah 
Khuda ke pairau ho. Aur jaisa Masih ne hamen piyar kiya, aur 
khushbii ke liye hamare iwaz men apne tain Khuda ke age nazr aur 
qurban kiya, waisa hi tum bhi mahabbat se chalo." (Afsion ka khatt, 
6:2). Lekin agar Koi kahe, ki Main Khuda ko piyar karta hun, aur 
apne bhai se dushmani rakhe, to jhiltha hai ; ki agar wuh apne bhai 
ko, jise us ne dekha hai, piyar nahin karta, to Khuda ko, jise us ne 
nahin dekha hai, kyunkar piyar kar sakta hai ? So, ai piyaro, yih bhi 
zarur hai, ki tum apne bhaion ko piyar karo. Jo koi unheij piyar kar- 
ta hai, so is se zahir karta hai, ki wuh Masih ka shagird hai ; chu- 
ndnchi Masih ne apne shagirdoij ko yih naya hukm diyahai, ki " Tum 
ek diisre ko piyar karo, jaisa ki main ne tumhen piyar kiya hai. Agar 
tum ek dusre ko piyar karoge, to is se sab log janenge, ki tum mere 
shagird ho." (Yiih. 13 : 34, 35). 

Garaz, ai mere bhaio, Khudaw'and se aur us ki quwat ki qudrat se 
zorawar bano, aur har imtihan men Masih ki nihayat mahabbat par 
nigah karke diyanatdar aur qaim raho ; taki tum bhi misl Pulus ke 
yih fakhr kar sako, ki " Ham sab mushkihit aur sakhtion men, us ke 
wasile se, jis ne ham se mahabbat ki hai, galib hain ; aur ham ko 
yaqin hai, ki na maut, na zindagi, na firishte, na sardar, na zorawar 
riihen, na hai ke, na ainde ke majare, na bulandi, na pasti, na aur koi 
chiz, ham ko Khuda ki us mahabbat se, jo hamare .^hudawand Tsa 
Masih men hai, juda kar sakti hai." A'min. 



TMAN Kr BABAT. 57 



IX. 



TMAN Kr BXBAT. 
Rev. J. L. Scott ki' tasm'f. 



** Aur bin man us ki (yane Kliudd ki) razdmandt mumkin nahin. — Ibr. 
11 : 16. 

Sab leg iqrar karte hain, ki Khuda ko razi karna admion ko nihayat 
wajib o lazira hai. Lekin un ke halat dekhne se zahir hai, ki bahat 
thore hain, jo apne dil se us ki razaraandi chahte hain. Aksar admi 
aisi zindagi basar karte hain, ki goya koi un ka paida karnewala, aur 
kisi tarah id jawabdihi un ke zimme men nahin hai ; aur na bihisht 
hai, na dozakh. Is hai men faqat aql se qabiil karna kafi nahin hai, 
balki chahiye ki dil se bhi manen. Mumkin hai, ki admi apni aql se 
Khuda ka wajud qabule; aur samjhe, ki wuh rast o sadiq hai, aur har 
jagah hazir o nazir hoke nek o bad daryaft karta hai ; aur us ne ek 
din muqarrar kiya hai, ki jis men wuh rasti aur sadaqat se dunya ki 
adalat karega, aur us waqt sab admi apne dih hai ke mutabiq, yane 
nekokar hayat i abadi, aur badkar maut i abadi, ajr pawenge : tis par 
bhi yih zahir hota hai, ki ye bhari matahb un ke dilon par, jaisa ki 
chahiye, asar nahin karte hain. 

Is bare taajjub ka sabab kya hai ? Sabab yih hai, ki un ki iman 
nahin; aur " bin iman Khuda ki razamandi mumkin nahin." 

Pas, jab ki ham Khuda ki razamandi chahen, aur us ki raz-^ ka ajr, 
jo hayat i abadi hai, hisil karen, zarur se zarur hai, ki hamare dil men 
wuhi iman ho, ki jis ka bayan aur zanirat Injil men mundarj hai. 
Lazim-bal-alzam hai, ki ham mutabiq hukm us rasiil ke, jis ke mak- 
tiib meg yih ayat hai, " iman se chalen, aur binai se nahijo." 

Pas, yihi mera mansha hai, aur isi par hamari najat mauquf hai. 
Dhiyic karke, suno. Khuda madad de, ki jo main kahun, tum us se 
faida uthao. 

I. Tman ky^ shai hai ? 

II. Kis waste zarur hai ? aur 

III. Ham kis tarah us ko hasil karen, aur barhawen. 
In batoa ka bayan main ab karta hun. 

I. Injil men bahut si baten aisi haig, ki logoQ ko bakhubi mutahaqqiq 
aur malum nahin. Un men se ek yih bat iman, ki jis ka matlab tho- 
ra sa gaur karne, aur dil lagane se khul jata hai ; aur agar koi us se 
nawaqif rahe, to usi ka qusiir hai. 



58 TMAN Kr BABAT. 

rmdn ke asli mane yaq(n land hain. Maslan ham apne hawass ki 
gawahi par imdn rakhte hain ; yane, ham un chizon ki haqiqat par, jo 
ki hamare hawasson par asar karti hain, yaqin lat,e hairj. Phir, ham 
kisi tawarikh ke bayan par imdn rakhte hain ; yane, ham ko yaqin hai, 
kijin baton k4 us men bayan hai, so sach hain. Maslan Y-anani ta- 
warikhon se ham ko sabit hai, ki qari'b tin sau haras ke I'sa Masih se 
age Sikandar badshah, bahaduri ke sath, takht-nishin thd. 

Lekin wuh iman, jis ki zan'irat Injil men bayan hai, na faqat yihi 
mane, balki is se bahut ziyada, rakhta hai. Wuh sirf yaqin lan^ 
nahin, balki aisa yaqin lana, ki un baton ke haqq men, jo vaqini hain, 
tamam dial chalan par asar karta hai. Aur is asar ke bagair Khuda 
ke nazdik wuh iman nahin kahlata hai. 

Dekho Injil muatabar hai, aur bahut log us ko muatabar jante hain. 
Apni samajh men we iniandar hain ; aur sach to hai, ki we aql o fahm 
ke taur par iman rakhte hain. Jo bayan Injil men hai, so sach jante ; 
aur jo koi un se kahe, ki tum belman ha, to nihayat gusse bote. We 
girja karne, aur Khuda kiibadat baja lane men shamilhain, aur nek- 
bakhti ke sath sabhon se achchha suluk shayad karte hain ; lekin 
Khuda ke nazdik un ka iman durust nahin ; kis waste, ki khiibi i iman 
un ki chalan men dikhai nahin deti. Wuh betasir aur lahasil hai, aur 
un ke 4inal se kuchh zahir nahiQ hota hai. 

Is betasir hone ka sabab ashkara hoga, jab ki ham thora age sach- 
che iman ki wajh tahqiq karenge ; yane, wuh iman, jis ke wasile se 
injil ke ahkam ke bamujib ham bachenge ; aur jo mazmiin i muqaddame 
iman ka Pulus rasul ne Ibranion ke khatt men likha hai, so ham us se 
shurii karte hain. Wuh yun farmata hai, ki " I'man yih hai, ki un 
baton par, jinka intizar kiya jata hai, 'iatamad kiya jae, aur un chizon 
ka, jo dekhne men nahin atin, yaqin howe." Us ka matlab yih hai, 
ki iman ke zor se ham un majaron aur amalon ko, jin ka bayan hai, 
agarchi ham ne ^p nahin dekha, lekin aise yaqini samajh sakte hain, ki 
jaise hamne apni ankhoa se dekhe hon ; aur un chizon ko, jinka bha- 
rosa rakhte hain, aisi bilkull muatabar aur yaqini jan sakte hain, ki 
maslan we abhi hamare hath ain. Pas, iman rub ke nazdik aisa hai, 
jaise ankh badan men. Jis tarah ham badan ki ankh se maujuaat ko 
dekhte haig, usi tarah ham rub ki ^nkh, yane iman se, ruhani chizon 
par nazar karte haia. Ham ne to un bare muamalou ko, jin ki Injil 
men bayan hai, yane Tsa Masih ka tawallud, aur us ke muajazat, aur 
mar jana, aur ji uthna, aur asman par jana, apni ankhon se nahiQ dek- 
h^, aur na us ki nasihaten apne kanon se sunin, aur asman ki khiibian, 
aur dozakh ki haulnak chizen ham ko dikhlai nahin detin ; lekin iman 
ki taqat se, yane rub ki ankh se, we ham^ri nazar men ^ti hain, aur 
hamare dil par asar karti hain. 

Pas, sabab zahir hai, ki kis waste bahut I'sai apne iman se kuchh fai- 
da nahin basil karte haiu. Un ka iman sahili nahin hai. Asmani 
aur ruhani baton k( saf nazar un ko nahin hai. We aqibat ko safai 
se nahijj dekhte hain, gova ki wuh un se kuchh nisbat nahin rakhti 
hai. Apni n^paki, aur Khuda ki rasti aur sadaqat un ki samajh meo 
saf nahio ^ti hain; is liye hukm Injil ka, ki us napaki ko diir karerj, 
un ke dil meo asar na karta. Aur I'sd Masih, aur jo us ne ham logon 



IMAN Kr BAB AT. 59 

ki najat ke live kiya, un ko pasand nahin ata hai. Injil ko, haqiqatan 
un ke zihn men, un se kuchh ilaqa nahin. We samajhte hain, ki au- 
ron ke haqq men wuh achchhi hai, lekin hamerj us ki kuchh hajat 
nahin. Aise log al^sar yih khiyal karte hain, ki agar ham apni cha- 
lan men beaib, aur khaliq, aur adil, aur mihrban hon, to hamar^ 
akhiri hai albatta achchha hoga. Pas, is ummaid par takiya karke 
we apne ko arom dete hain. 

Lekin batakid jano, ki wuh im^n, jo injil ki haqiqaton par yaqin 
lana hai, bizzarur imandaron ki chal chalan men dikhai deg^. Wuh 
un par beasar kabhi na hoga. Kya wuh shakhs, jis ki ankhen hain, 
un ki gawahi na manega ? Wah beparwa kiie men ja girega ^ 
ya khandaq men apne tain gira dega ? Kya jis ke kan hain, wuh sher 
i babar ka garj sunke na bbagega ? Koi aisa bewaqiif nahin hai, ki 
apne hawasson ke barkhildf kare. AU-haz-al-qiyas kya is se kuchh 
kam yaqin h'^i, ki wuh shakhs, jo jahannam ke azab par iman rakhta 
hai, aur bihisht ki khubi'an bawar karta hai, pahle se kyurj na 
bhage, aur diisre ko basil karne ki koshish kyiin na kare r Ky^ wuh 
apni riihani ankh ki gawahi na manega ? Us ka iman beaisar rahega ? 
Kabhi nahin. Wuh to bari fikr aur koshish karega, aur khushi aur 
tamam dil se najat ki us tadbir ko, jise Khuda ne muqarrar kiya, qa- 
biil karega. 

Jo baten Injil men bayan hain, aisi wajh ki hain, yane hamare ab ki 
aur akhiri hai se aisi mutassil aur paiwasta hain, ki yih namumkin hai, 
ki koi un par iman lake un se gair mutaassir rahe. Tawarikh ki baton 
men aisa albatta ho sakta hai. Maslan ham Yunani tawarikhon ko 
parhke yaqin karte hain, ki ek shakhs Leonidas nim\ ne apne tin sau si- 
pahioo ke sath Tharmapile ki ghati men qaim hokar Fars ki tamam 
fauj ka samhna kiya, aur dileri se, apne mulk ke liye, apni jan di. 
Lekin mujh ko kya parwa hai, ki yih tawarikh sach ho, ya nahin ( 
Us ki sachai ya jhuthai mujh ko kuchh faida ya nuqsan ka bais na 
hogi. Wuh mujh se kuchh ilaqa nahin rakhti hai. Lekm, ai Tsaio, 
agar yih tawarikh ki bat sach ho, ki Tsa Masih ne, Khud;i ke qahr 
aur admi ke gunahon ke bich men qaim hoke, dunya he logon ko, 
Khuda ke qahr ke sailab se bachane he liye apni jan di ; aur agar ye 
sab baten, jo us waqia ki babat likhi haiy, sach hain, aur ban? un ki 
sachai par iman late hain, to kya yih kisi taur se mumkiu luii, ki ham 
un se gair mutaassir rabeo ^ Kya ham sirf aql ki rah se us ko qabiil 
karke apni taraf se alahida kar sakeij, kiwuh aisi chiz hai, ki jis se 
ham ko kuchh kam nahin r Nahin, kabhi nahin. Aql o danish sik- 
hati hai, ki aisa nahin ho sakta hai. 

Pas, basil kalam ka yih hai, ki jo baten muqaddas kitab men likhi 
hain, so ham se nihayat ilaqa rakhti liaiij, aur iman wuh amal i zihni 
hai, ki jis se na faqat un baton ki haqiqat malum hoti lud ; balki jo 
ilaqa un ko ham se hai, zihn ko saf zahir hota hai, aur basabab is ke 
we dil par asar karti hain : — yane, jo shakhs ki iman h'ua hai, wuh 
bihisht aur dozakh ki haqiqaton ko samajhta hai, ki we aiii haqiqaten 
hain, ki ham se nisbat rakhti hain. Wuh yaqinan jaijcd hai, ki yih 
dunya hamare aram ka takiya nahin hai, balki ham us raeu tamashai 
aur musafir hain. Wuh apna khiyal thora age dauratd lidi, jab " yih 



60 rMAN Kr BABAT. 

fani jama i baqa ko pahinega, aur yih marnewala hayat i abadi ko." 
Wuh apne taio gunahgar, aur Khuda ki adalat ka malzira janke apne 
gunahon se tauba karega, aur shadraani se yih injil ki khushkliabarf, 
yane ki gunahon se ek najat denewala taiyar hai, sunega ; aur us ko 
apni jdn ki zindagi samajhkar qabul karega. Tab I'sa Masih us ko 
aziz hog^. Wuh us ki buzurgi zahir karne ki khwahish karega ; aur 
maqdur bhar auron ko us ke pas lawega, ki we bhi us ki sitaish karen . 
Wuh dil se chahega, aur koshish bhi karega, ki sab admi najat ki un 
bari niamaton aur barakaton men, jo us ko mib' hain, sharik howen. 
Wuh Khuda ki buzurgi sab baton se azim o aziz samjhega, aur is ko 
zahir karne ke bye, agar us ki marzi aisi ho, to apna watn, aur ma 
bap ka ghar, aur dost asbna, aur jo kuchh us ko aziz hai, chhorke diir 
mulkon men jaega, aur apne upar sakhtian uthake maut tak apne 
Khudawand ki pairawi karega. Yih (man kind hai. 

II. Aur dusri wajh, main puchta hiin, ki wuhkis liye aisa zarur hai? 
Pahla jawab yih hai, ki Khud^ ne farmaya hai, ki *' bin iman koi 
mujh ko razi nahiQ kar sakta hai ;" aur imandaron ko Khuda ka hukm 
albatta kafi hai. Aur ek diisra jawab aql sikhati hai, aur guzre hue 
bayan se wuh ab bhi turn ko mak'jm hoga ; yane, iman wuh wasila 
hai, ki jis se ham Khuda ki farmanbardari karte hain. Jo kuchh us 
ne ham ko farmaya, aur hamari najat ke hye kiya hai, so ham iman hi 
se mante aur qabul karte hain, Bina ankhen admi thokar khata, aur 
khandaq men girta hai. Pas. jaise badan men ankh zariir hai, waisa 
hi ruh ko iman ; kyunki wuh bina iman Khuda ke ahkam ke mutabiq 
nahin chal sakti hai. Iman ruh ki ankh hai, ki jis ke bagair ham 
Khuda ke hukmoQ l\i safai, aur muwafiq Injil ke najat ki rahnumai, aur 
Ys6. Masih ki fazilat, aur gunah ki badi, aur bihisht ki khiibian, aur 
dozakh ki kharabian nahin dekh sakte hain. Agar ye bateii beimanon 
ki aql men shayad awen, taubhi we apne dil men un ki haqiqat nahin 
mante. Yih jahan un ki ankhon ko aftab ki manind aisa roshan karta 
hai, ki jahan iayanda misl sitare ke gaib rahta hai. Lekiniman se yih 
hai badal jata hai, id jahan anewala avsl aftab, aur zaman i hai, yane 
dunya, muwafiq sitare ke kamtar ho jati hai. Pas, jab ki iman se yih 
asar hai, to us ki zarurat saf zahir hai ; kyiinlu aql sikhati hai, ki admi 
ki zindagi marne se nmnqata ivdhin hoti, balki akhir ko abad ul abad 
rahegi. Pas, is habit men muqabala us ka, is dunya se ham ko kya 
kam "r Agar yih sab sach hai, ki hameshagi Khuda ko aur admi ko 
hai ; aur maujud bona bihisht aiir dozakh ka ; aur hamara gunahgar 
hoke dozakh im laiq bona ; aur agar injil men wuh tadbir zahir hai, ki 
jis se hamare gunah muaf howerj, aur ham Khudii kc maqbul howen, 
to yaqinan wuh wasila, yane man, jis se ham un haqiqaton ke hai ke 
mutabiq zindagi kar sakte hain, nihayat lazim aur zarur hai. 

III. Tisri wajh, jo wasile imdn barhane ke hain ; we baqi hain ; so 
ham un ko bayan karte hain. Auv is hai men yad rakha chahiye, ki 
iman bamujib i hukm Injil ke " Khuda ki bakhshish hai." Bina Ruh 
i Quds ki madad ke ham kuchh nahin kar sakte hain. Lekin us ki 
madad ham ko milti hai, jis waqt ham sidq i dil se use mangte hain. 



TMAN Kr BABAT. 61 

Anjdm i maqsad ko pahunch^na kara us ka hai, anr wasile dhimdhn^ 
haraara. Jaisa dunyawi baton men, waisa hi ruhani men hai. Misl 
is ke, jab kisan zamin ko jotke taiyar karta hai, aur bij boke pani se 
smchta hai, aur jo kuchh karna hai, so bhi Icarta hai, tab Khuda anaj 
ko paida karta hai. Lekin agar wuh apne dil men kahe, ki Main bij 
ko paida nahin kar sakta hiin, is waste mujh ko kuchh karna na chahi- 
ve, to kya us ko fasl katne ke waqt kuchh hasil hoga r Isf tarah ru- 
hani baton men ham ko wasila dhundhna chuhiye, aur bad is ke Khu- 
da par bharosii rakhna. 

Pas, wasile iman mazbut karne ke kya hain .f* Jab ki im^n men do 
baten hain, vane aql se samajhna, aur dil se manna, to wasile bhi do 
tarah ke honge. 

Pahle, we wasile, ki jin ke hasil karne se ham muqaddas kitab ko 
ziyada bawar karen ; yane, jo dalilen, ki muqaddas kitab ka Khada ki 
taraf se bona sabit karen, un se waqif bona chahiye. Par in dalilon 
ke ab bayan karne ki jaguh nahiu. Ham yihi bat ab sach mante hain, 
ki Baibal muqaddas kitab Khuda ki taraf se hai, kyiinki wuh apna 
muqaddas bona zahir karti hai. Tahqiq karne ke waqt wuh sachchi 
thahareg', aur bahut aqlmandon ne tahqiq karke us ko sachchi paya. 
Lekin hamara matlab ab yih hai, ki sab log, aur khass karke Fsaion ko, 
un dahlon se waqif bona chahiye, ki jin se us ka Khuda ki taraf se 
bona sabit thahare. Faqat un dalilon ko aql se samajh lend, waste na- 
jat ke, kafi nahin ; tis par bhi zarur hai ; kyunki agar aql ki roshni 
na howe, to dil kyunkar mane ? Agar ham ko kuchh shakk ho, k: 
Baibal Khuda ki taraf se hai, ya nahin ; to us ke bhari matalib hama- 
re dilon par kuchh asar na karenge. 

Pas, sabhon par lazim hai, ki dalilon se jitna ho sake waqif howen- 
Ye dalilen bahut si aur tarah tarah ki hain, aur un ko bilkull samajhne 
ke liye bahut si kutub i tawarikh parhna zarur hai ; aur yih parhna sab 
ko mumkin nahin hai ; lekin ek tarah ki dalil hai, ki us ko sab samajh 
sakte hain ; yane, we dalilen, ki jin se kitab ki khubian nikalti hain. 
Jo kuchh us men likha hai, so nek, aur pak, aur Khuda ke laiq hai, aur 
bahut log faqat us ke parhne se iman lae hain. Aur beshakk aql sik- 
hati hai, ki jo kitab Khuda ki taraf se hai, koi us par aib i haqiqi nahin 
laga sakta. Aur aql yih bat bhi manti hai, ki agar ye log, jinhon ne 
Baibal ko likha hai, Khuda ke bheje hiie na the, to bare dagabaz the ; 
kyunki uahon^ne yih dawa kiya, ki ham Khuda Id taraf se ^e hain. 
Aur dalil un ke dawe ki yih hai, ki jo dagabaz, aur apni barai dhundh- 
newale hain, we kyunkar achchhe aur imandar ho sakte, ya achchhi 
kitab likh sakte haia r Isi bat par dhiyan karke chahiye, ki ham mu- 
qaddas kitab ko parhen ; aur agar ham dekhen, ki us ki baten achchhi 
nahin, aur apas men nahin milti hain, aur Khuda ke laiq nahin hain, 
to us ko radd karen ; nahin, to yih hamare waste dahl i kafi hai, aur 
chahiye ki ham us ko qabiilen. Pas, hasil kalam ka yih hai, ki a2:ar 
ham se ho sake, to sab dalilon ko daryaft karen ; aur jab ki yih sab 
admiou se nahiQ ho sakta hai, to chahiye ki we kitab hi ko parhen, aur 
us ki safai aur neki ke muwafiq iman lawerj ; aur na bhiileij, ki jab 
tak kitab ki baten yaqini malum na howen, tab tak hamara iman maz- 
but nahifi ho sakta hai. Pas, koi na samjhe, ki dalilon ko dekhna farz 
F 



62 IMAN Kr BAB AT. 

nahm. Wuh sabhon par farz hai, balki khass imdndaron ko ; kyunki 
agar un ko kuclih shakk na ho, tauhbi chihiye ki we apne kamzor 
bhaion ko mazbut karen. 

Dusre wasile, iman mazbut karne ke, dil se nisbat rakhte hain, yane 
we wasile, ki jin se Khuda ki baton ka asar dil par gar jawe. Yih 
bari bat hai. Is ke bagair aql ki roshni kuchh faida na karegi. Wuh 
us per ke muwafiq hai, jis ka kuchh phal nahin hai. Aur is liye, ki dil 
par asar howe : — 

Pahld wasila dud mdngnd hai. Jab ki iman " Khuda ki bakh- 
shish" hai, to us ki taraf nazar karna chahiye ; aur ham ko dilasa de- 
ne ke liye yih wada hai, ki " Jo ham mdngen, to diya jaegi ; jo 
dhundhen, to milega." Kaisi ban tasalli is men hai ! Aur taajjub ki 
bat yih hai, ki kitab ki baten itna thora asar hamare dilon par karti 
hain, ki han^asmani chrzon ko aisa dhundla dekhte hain. Hamar^ 
iman kis waste aisa kamzor rahta hai, jab Khuda apne wade ke muwa- 
fiq hamare mangne par dene ko taiy^r hai ? To us se ruju karen, aur 
us ke samhne ghutne tekke bari minnaton se maugen, ki Ai Khuda, 
hamdra iman ziyada kar ! aur wuh bila shakk sunega, aur mihrbani 
se barhawega. 

Du'sri wajh, iman kj bdton par aksar gaur karne se ham apne iman 
ko mazbut karen. Chahiye ki ham apna dil un par lagawen, aur un 
par bahut soch aur tasauwar karen ; kyunki jis clu'z ko ham aksar 
aurnazdikise dekhen, wuh dil par munaqqash hoti hai; aur jis ko kam 
aur dur se dekhte hain, us ki yad nahin rahti hai. Pas, jo ham ko 
karna hai, so yihi hai, ki ruhani chizon ko apne nazdik lawen, aur un 
par yiin hi taammul karen ; aur samjhen, ki ye chizen ham se ilaqa 
rakhti hain. Jo ham I'sa Masih ko najat denewala apna aur dusron kd 
samjhen, to hamari use kuchh bahut parwa nahin liogi, lekin jab ham 
us ko apna khass najat-dihinda janen, aur jo kuchh ki us ne hamari 
khatir kiya, yad karen, aur us ko asman meo baitha hua wahan bhi 
ham apni hi najat hasil karne ke liye samjhen, tab us par tamam bha- 
rosa hoga, aur ham iman ki mazbuti men, manind Thoma ki, us ko 
apna " Khudawand aur Khuda" kahne sakenge. Jab tak ham bihisht 
ivo bahut bald aur apne se gair mutaalliq samjhenge, tab tak us ki 
haqi'qat ham par kuchh asar na karegi. Lekin jab ham us men khiydl 
se dakhil hokar us ki sone ki sarakon par qadam mareij, aur us ke hi- 
shindon ke sath mutakallim hon, aur un ke siith Khuda ka sijda kareo, 
aur us ko apna hamesha ka maskan janen, tab jahan i nadida ke asar 
hamari chal se zahir honge, aurusi se afzaish i iman hogc. 

Tisre ek aur wasila bhi ham batawen, yane 7nuqaddas kitdh Jed aksar 
parJmd. Is kitab men we bhari baten, ki jin par iman lana chahiye, 
zahir ki gai haiii, ki us ke parhne se we aql men samatin, aur dil par 
naqsh ki jati hain. Lekin chahiye, ki yih parhna bagaur ho, aur jo 
baten us men hain, ham un ko istiamal karen ; aur bina is ke kuchh 
faida na hoga. Agar ham roz ba roz muqaddas kitab ka koi hissa 
parhen, aur us par gaur karen, aur araal men lawen, to beshakkhamd- 
ra iman barhtd jaega. 

Maig kah chuka hi'io. ^i im^n kva chiz hai, aur us ki zarurat kaisi 



FMAN Kr BABAT. 63 

bahut, aur kis tarah ham us ko hasil karen. Ab do ek biiten baqi ra- 
hiQ, ki ham mi se bayan tamam karenge. 

1. Shayad koi ssi'mjhe, ki jab iman aisi bari chiz hai, ki jis ke ba- 
gair najdt nahin ho sakti, to sabit hogi, ki najat ka bais aur buny^d 
wuhi hai. Lekin Injil ke ru se aisa samajhna durust nahin. Wuh 
faqat wasila hai. Khudawand Tsa Masih ka kafara najat ki bunyad 
hai. " Us ne apne taiu hamare gunahoa ke waste diya." Gal. 1 -^ 4. 
"Wuh hamare gunahorj ke waste mua." 1 Kar. 15 : 3. "Wuh 
hamare gunah apne badan par uth^ke suli par charh gaya.'' 1 Pat. 
2 : 24. " Us ne apni bheron (vane pairauon) ke waste apni jan di." 
Yuh. 10 : 15. " Us ke khun ke sabab, jo salib par baha, us ne sulh 
ki hai," yane hamare aur Khuda ke bich wasta hua. Kalas. 1 : 20. 
Isi tarah' Injil saikaron jagah farmati hai. Pas, yihi kam Khudawand 
Tsa Masih ka haraari naj^it ki bunyad hai. Ham us ke marne se jite 
hain. Aur iman, is hai men sirf wasila hai, ki jis se ham us ka kafa- 
ra bond bawar karte hain. Hal yihi hai, ki us ne hamare waste mal 
i beshqimat mol liyd hai, aur iman hath hai, ki jis se ham us mal ko 
pakarte, aur apna kar lete hain. 

2. Aur du'sri wajh men zahir hai, ki iman lane se kuchh ham ko 
liyaqat nahin hotl. Liyaqat sab I'sa Masih kl hai. Jab kisi sahib i 
faiy^z ne faqiron ke waste gehun batora hai, aur we us ke pas jate, 
aur us se parwarish pate hain, to kya un ki kuchh liyaqat hai ? JCoi 
aisa na kahega. Isi tarah I'sa Masih ne ham lachar gunahg^ron ke 
liye bara dher jama kiya hai, ki iman ke hath se ham us men se lekar 
khawen, aur faqiron ki manind parwarish pawen. Pas, us ko sab liya- 
qat hai ; us ko sab sitdish ho. 

3. Aur tfs7'ivfii}h men, zvihir hota hai, ki jo ham ne iman ka thik 
bayan kiya hai, to iman ru i zamin par bahut thora hai ; balki rsdion 
men bhi thora hai. Aur jo ham apne apne dilon men dekhen, to dar 
ki jagah hai, ki hamare darmiyan bhi kam hai. Kya ham ruhani 
batori ki yadgari hamesha kiya karte haia r Aur ye baterj hamari 
chal par hamesha asar karti haia ^ aur hamare khiyalon men hamesha 
rahti hain ? Kya iman ham men nae hiss i batini ke muwafiq hai, 
ki ham us ke wasile se, asmani chizon ko dekh sakte hain ? Ky^ 
iman ki taqat se ham Khudawand I'sa Masih ko pesh i nazar hamesha 
rakhte hain, ki us par bharos^ karen, aur us ke muwifiq zindagi ba- 
sar karen ? Kya ham us ko apni najat ka " bani aur tamam karne- 
wala" samajhte hain ? Kya ham Khuda ka maujiid bona hamesha 
yad karte hain, aur ki us ki jawabdihi hamare zimme men hai f In 
sawalon ka jawab bar ek apne liye dewe ; lekin danai sikhati hai, ki 
dil-pasand jawab filfaur dena chahive, kyiinKi man hi par hamari na- 
jat muqarrar hai. Bin^ iman ke ham dindar nahio ho sakte, aur 
Khuda l\o razi nahin kar sakte hain. Mumkin hai, ki ham Tsaion 
men gine jawen, aur bazahiri achchhe aur dindfir howen, aur dunya 
ke logon ko dil-pasand howen ; lekin agar iman na howe, to naj^t 
ke liye yih sab kuchh kam na awega ; kyunki ilham hi se ham ko 
khabar hai, ki " Ba(jair imcui ke Khuda ko rdzi karnd mumkin nailing 



64 LUT Kt JORU KA AH WAX. 



X. 



UIT KI JORir KA AHWAL.— Pahla< Hissa. 
Rev. James Kennedy ki' tasni'f. 



Lu'tkijoru' ko yddkaro. — Lukii, 17 : 32. 

Jis waqt Tsi ne is haulnaK majare ka zikr apne shagirdorj ko sunaya, 
wuh mare jane par tha. Khuda ne Yahudion par nihayat mihrbAni 
ki. Un ke darmiyan Khuda ki bandagi muqarrar hiii thi. Un ke hath 
men Khuda ka kalam rakha gaya. Unhen samjhane aur Khuda ki rah 
par chalane ko waqt ba waqt nal)i bheje gae, jinhon ne Khuda ka pai- 
gam un pas pahunchaya. Jaisa bap apne larke balon ko chahta aur 
har surat se un ki parwarish aur taibiyat karta, waisahi Khuda ne Ya- 
hudion ki bihtari chahi. Par we nalaiq thahare. Unhon se bedini hoti 
chali jati thi. Ek waqt butparasti par, aur gairqaumon ke dastur man- 
ne par mail the. Khuda ki bandagi se nafrat rakhke gairqaumoa ki 
rasm nihayat pasand karte the. IJabul ki asiri se apne des men phir 
ane ke bad we butparasti se ghin khane lage, aur zahiri sachche Khuda 
ki bandagi men sargarm rahe. Tadbhi Khuda ki pak nazar men un 
ke dil durust nahia the. Bahiri kamou par un ka iDharosa tha, aur dil 
pak karne ko kuchh mihnat na ki. Jaise un ke bapdade sakhtgardan 
aur bagi the, we waise hi nikle. We cUh, aur gazab, aur gurur, aur dush- 
mani se bharke apne bapdiidon se sabqat le gae. Bapdadon ne nabion 
ko qatl kiya, aur nabion ke Khudawand ke khun ke liye un ki aulad 
ghat men baithi. Anewali baton se Isa khub waqif tha. Us ne apne 
shagirdon ko bataya, ki Yahudi us ki badsuluki karenge, aur salib par 
use khincheuge. Is bat se, ki Isa ki maut se Khuda ka irada pura hua, 
aur gunah ke liye kafara kiya gayii, Yahudion ki burai kuchh ghat 
na'hin jati. Un ke dilon men sirf bedmi aur dushmani maujiid thin. 
Na I'sa ki pak chal, na us ki pak nasihat ki bardasht kar sakte the, aur 
isi bye us ki jan ke khwahau ho ^ue. I'sa ne bataya, ki gunahgarorj 
kc hkh men pakarwaya jake un se masliib hunga, par mere khuni be- 
saza na jaenge. Us ne peshkhabari di, ki Riimion se Yarusalam garat 
ki jaegi, aur us ke bashindon par aisi afaten parengi, ki jin ke sunne 
se kan jhanjhana uthenge. In afaton ke ane ke kai pate Isa ne batae. 
Jis waqt ye nihsan dikhlai dewea, usi dam Masih ke logon ko Yariisa- 
1am se bh'%a chahiye. Nahin, to bedinon ke sath halak ho jaenge. 
Saf hukm mila, ki nishdn dekhte hi kuchh deri na karen. Lekin khat- 
ra tha, ki baze shagird bhagne ka hukm na manke halak ho jawen. 
Shagird Yarusalam ko bahut chahte the. Wahan ^5:huda ke log pusht 
h^ pusht se us ki bandagi kar rahe the. Wahan us ki haikal thi, 
jahdn us ka jaJal z^hir hua tha, aur we aur un ke bapdade us ki khid- 



Ll/T Kr JORU KA AHWAL. 65 

mat meo Hzir raha karte the. Yarusalam men Daud SulaimSn aur 
kitne badshah takht nishin hue the. Bahut dinon se un ke des ka 
darulsaltanat hua tha, aur jo sachche Yahiidi the, jah^n kahin jate the, 
Yarusalam ko aziz jante the. Is sabab se shagirdon ko khatra hiia, ki 
Yarusalam se jaldi bhag na niklen. Unheu hoshyar karne ko Tsa ne 
kaha, ki " Liit ki joru ko yad karo." Pichhe dekhne se wuh namak ki 
khambha ho gaf, aur deri karne se we waise hi halak ho jaenge. Sha- 
girdou ne Tsa ki bat mani. Rumion ne Yarusalam ka muhasara kiya. 
Usi waqt Yarusalam men fsa ke shagird bahut the. Us ki baten yad 
karne se unhonne daryaft kiya, ki Yarvisalam ke garat hone ka waqt a 
pahuncha. Wahan se bhagne chahte the, par rah na pai. Itne men 
Rumion ka sardar apni fauj leke Yarusalam se zara hat gaya, aur Isa 
ke shagird fursat pake shahr se bhag r.ikle, aur salamati ki jagah mea 
pahunche. Jo bedin the, Yarusalam men rahke bahut dukh uthaya, 
aur mare pare. Ai bhaio, ham, jo I'sai kahlate, is kharab dunya ki taraf 
pith karke bihisht ki taraf qadm barbate. Dunya Sadvim si hai. Jo ham 
us se na bhagen, to halak ho jaenge. Pichhe dekhne aur jane se ruh 
ka nuqsan hota. Dil ki burai ke sabab se aur dunya ki phuslahat se 
hamkhatre men hain, ki dunya men phir shamil ho jawen. Dara cha- 
hiye. Tsa kahta, " Liit ki jorii ko yad karo." Ham chet karen. Tsa 
ke pahle shagird in baton ki yad karke Yarusalam se bhagke bach 
gae. Ham waise hi chet karke I'sa se madad mangen, aur is dunya ke 
hamshakl phir kabhi na banerj. Jis waqt ham in baton ko sochte, Riih 
i Quds hazir ho we, ki nasihat bar dil par naqsh kare ! 

I. Lut ki jorii ki halat yad karo, jis waqt Sadiim men basi. Sadum 
ki tarai bahut phald^r thi. Likha hai, ki " Sari tarai Khudawand ke 
bag, anr Misr ke mulk ki manind, khvib serab thi." Paidaish, 13 : 10. 
Aisa ittifaq hiia, ki Abiraham aur us kebhatfje Liit ke charwahon men 
jhagra hone laga. Un ke bher bakri, gae bail bahut barh gae, aur un 
ki bahutayat ke sabab se Abiraham aur Lut baham rah nahin sakte the. 
Abiraham ne Lut se kaha, ki " Mere aur tere darmiyan, aur mere aur 
tere charwahon ke darmiyan jhagra na howe, ki ham bhai hain. Kva 
tamam mulk tere samhne nahin r Tu mujh se alag ho ! Agar tii bayen 
taraf jawe, to main dahni taraf jaiinga : aur agar to dahni jawe, to main 
bayen jaunga." Paidaish, 13 : 8, 9. Liit ne Sadiim ki tarai ko apne 
liye chun liya, ki wahan ja base. Us tarai ke bashindon par Khuda ne 
bari mihrbani ki. Sab kuchh jo un ki hajat ke laiq tha, so bahutai se 
milta tha. Zamin khub serab thi ; isi liye un logon ko mihnat kam 
parti thi, aur fasl bahut hoti thi. Khane ki kuchh tikr na thi. Un 
logon ko dunya ke kam ke sabab rukao na tha. Jo chahe, to din bhar 
Khuda ki yadgari men rahe, aur us ki sift on se waqif ho jawe. Riihee- 
ni ilm basil karne ko bahut fursat mili. Jis par bahut mihrbani hoti, 
use apne bakhshinde ka shukr karna chahiye. Wajibi hai, ki jaisa 
ihsan waisi hi shukrguzari howe. To Sadiim ke bashindon ko kaisa 
lazim tha, ki Khuda ki yadgari karne se, aur us ki bandagi baja lane se 
baz na awen, balki roz roz us ki ibadat men sargarm rahen. Khuda 
ne un ka piyala barakaton se bhara ; aur yih bari bat nahin, ki un ke dil 
us ke piyar se bhar jaweg. Par unhon ne Khuda ki bandagi ko i|^htivar 
Ff " ' 



66 LUT Kf JORU KK AHWAL. 

na kiya. Un ke dil Khuda se phir gae, aur yahan tak bigre, ki Khuda 
ka dar aur admi ki sharm uthake gunah ki kichar men lotne lage. Khu- 
da ki mihrbani yahaa tak barh gdi, ki sab kuchh un ko milta tha, jis se 
un ki bihtari howe, aur un ki bedini yahan tak bar'a gai, ki sarkashi aur 
bagawat ke siwd kuchh aur paya na jata tha. Jo un ke parosi the, we 
bhi kharab the, aur butparasti men phanse the ; par un ke barabar aur 
log bure na the. 

We Khuda ko bhul gae, par wuh unhen na bhula. Us ki ankhen 
ag ke shuala ki aisi haia. Us ki nazar se gunahgar na apne ko, na 
apne karaon ko chhipa sakte. Us ko gunah se nafrat hai. " Us ki 
ankhen pak haiij, ki wuh badi ko dekh nahin sakta, aur wuh shararat 
par nazar kar nahia sakta hai.'' Habaqquq, 1:13. Khuda sabir hoke 
gunahgaron ki bardasht karta, aur apni taraf rajii hone ki fursat deta ; 
par jo apne dilon ko sakht karke phir ane ka inkar karte, halakat men 
parenge. Sadum aur Amurah ka bara shor hua, aur un ke gunah barh 
gae. Khuda ne thana, ki unhen nest o nabud kare. Tin firishte admi 
kf siirat par bheje gae, ki pahle Abiiaham Ko khabar deweo, aur bad 
us ke Lut ko us ke gharane samet Sadum se nikalen. Sadum ke 
rahnewale unhen pardesi janke un se beja kam kiya chahte the. Fi- 
rishtoQ ne unhen andhakar diva, aur subh bote hi Lut ka hath, aur us 
ki jorii ka hath, auruski do betion ka hath paKapve unhen shahr se 
nikala. Tab Khudawand ne Sadiim aur Amurah par gandhak aur ag 
asman se bars^in ; aur jahan age bare shahr the, wahan ek bahr bana, 
jo aj tak maujiid hai, aur jis ka pani namak aur gandhak ki ziyadati 
se nihayat khdra hai. Paidaish ke atharahwen aur unniswen babon 
ko dekh lo. 

Ham dekh chuke, ki Sadiim, jis jagah merj Lut ki jorii rahi, nihayat 
bura shahr tha. Khuda ne us ke bashindon par bari mihrbani ki. Un- 
hon ne dil o jan se Khuda ke hukmon ko tora. Khuda ne saza ki rah 
se unhen halak kar diya. Sadum se dunya ko muwafiqat hai. Khuda 
dunya ke upar bari mihrbani karta. Ham kahan tak us ki rahmat 
ka bayan karen. Wuhi sabhon ka parwardigar hai. Us ki barakaten 
beshumar hain. Sab kuchh, jis se hamari bihtari hoti, us ke bandobast 
se hai. Wuh suraj ko tulu karta, ki ham logon ko roshan kare. Us 
ne din rat ko thahraya, ki din ke waqt kam chale, aur rat ke waqt 
aram howe. W^uh pani ko barsata, aur bij ko ugata, ki zamin phal 
lawe, aur sab, kya insan, kya haiwan, asiida howen. Us ne admi ko ilm 
aur hunar die, jin se ham kitne faida uthate. Wuh tandurusti deta. 
aur mandurusti bhi det^ hai, ki bamara sukh aur bhala howe. Har 
barakat jo hai, kya jismani, kya ruhani, usi ki taraf se ati aur ham ko 
bahut munasib hai, ki apne ko us ke ihsanmand janen. Par log aisa 
nahjn karte. SabhoQ ne Khuda ko chhor diya. Yihi pahla aur bani 
gunah hai. Sab ke dil napak hoke piik Khuda ki bandagi ko napasand 
karte. Admi chahte, ki Khuda ki yad un ke dil se bilkull mit 
je\we ; aur mihnat bhi karte, ki apna maqsad pura karen. Jo un ka 
khaliq aur parwardigar hai, aur jis ki sifaterj sab piyar aur tarif ke 
laiq haio, we us se nawaqif ho gae, aur apne Hye bahut mazhab ba- 
n^e, jo un ke bure dil ko pasand ^e. Khuda ko chhorke ^dml har 
tarah ki huxii karne ko taiyar hain. Jab ham tawarikh ko parhte. 



LITT KI JORLT KA AHWAL. 67 

aur dunya ki halat ko dekhte, to nazar men ata, ki beshumar buraian 
^dmion se hum. Log Khuda ke dushman bain. We apne bh^ion ke 
dushman bain. We apne hi dushman bain. Dil, bol chal sab bigar 
gain. Ai bhaio, hatn taajjub men hain, ki Khuda is dnnya ki bardasht 
karta, aur aise ^^hatakaron ki khabar leta. Ek din ke gunah kitne 
honge. Hamari gintl men nahin ate, tad bhi Khuda sab kuchh dekh- 
ke dunya ko halak nahin karta, balki us ki bihtari chahta. Par Khuda 
hameshasabrnahin karega. Dunyalanatithahari; aur Khuda ke munh se 
farman nikla, ki dunya halak ho jaegi. Wuh jaldi nahiQ kaita. Wuh 
tauba karne ki fursat deta, aur sabhon ko saf jatata, ki bach niklen; par 
wuh din anewala hai, jis men us ka qahr gunahgaron par bharkega, aur 
unhen bhasam kar dega. Jo gunahgar bane' rahe, aur Khuda ke ka- 
1am ko namana, un ki halat Sadum ki halat ki manind, balki aur badtar 
hogi. * Gunahgar jahannam men dale jaenge, we sari qaumen, jo Khud^ 
ko faramosh karti hain.' ' Khuda shariron par angare, aur ag, aur 
gandhak barsawega, aur bad i samum un ke piyale ka hissa hoga.' 
• Khudawand I'sa asman se apne zorawar firishton ke sath, lau ki ag 
men zahir hoga, aur un se, jo Khuda ko nahin pahchante, aur hamare 
Khudawand Tsa Masih ki khus^habari ko nahin mante hain, intiqam 
lega : we Khuda ke huziir se aur us ke tez jalal se halakat i abadi ki 
saza pawenge.' ' Shakkion, aur haramkaron, aur j^dugaron, aur butpa- 
raston, aur sab jhiithon ka hissa us jhil meo hoga, jo ag aur gandhak 
se jalti hai ; yih dusri maut hai.' Zabur, 9 : 17. Zabur, 11 : 6. 2 
Tasalaniki, 1 : 7, 8, 9. Mushahada. 21:8. 

Ai bhaio, tum jo I'sa ke shagird ho, us halat ko yad karo, jis meu turn 
age the. Tum is kharab dunya ke taur par chalte the, aur Khuda ki 
lanat ke tale pare the. Agar ham haqiqat men dunya se bach niklen, 
to Khuda ke bazar shukr karcQ. Un logon ki h^lat kaisi haulnak hai, 
jo ab tak dunya men rahte, aur us ki rah o rasm ko mante. Ham 
unhen jatawen, aur un ki khatir Khuda se dua mangen, ki we narm dil 
hoke dunya se bhi bach niklen. 

II. Liit ki jorii ka Sadum se nikalna yad karo. Jis waqt Lut ne 
firishton ke munh se suna, ki Sadiim garat kiya jaega, apne damadoij 
ke yah^n jake unhen samjhane laga, ki bari afat ^newali hai, jis se bha- 
ga chahiye. Jo baten firishton ne farmain, Lut ne unhen sunain ; par 
unhonnena man^. Shayad yih samajhke kahne lage, ki ' Ye log par- 
desihain. We gusse hokehamko darane ke liye, aur ham ko adab karane 
ke liye apne ko firishte kahte, aur tum ahmaq hoke un ke phandon men 
a pare ho. Pardesion ki bat sunne se ham kyiln apne ghar aur apne 
logon ko chhorke bhag niklen r Ghandhak aur ag kahan se awengi, 
jo ham ko bhasam karengi ? Anewali afaton ke koi nishan nahin hain. 
Jaisa age hua, waisa hi abhi hota ; aur jaisa abhi hota, waisa hi hoga. 
Ap bhagen, to bhagen. Ham aise pagalpan men nahin phansenge. 
Ham nahin jane ke.' Lut ke damad use thatthon meo urane lage, aur 
Its ki betian apne khasamon ki sharik thin. Likha hai, ki Lut ne deri 
ki. Us ki deri ka sabab bayan naiiiii kiya jdta. Hamari samajh men 
ek sabab yih hua, ki apne gharane ki sal^mati bahut chahta tha. Fi- 
rishton ki bat sach janke us ka dil ranjida hua, ki jo mere khandan ke 



68 Ll/T Kt J0R17 KK AHWAL. 

log hain bhasam kie jaenge. Aisi haulnak afat se unhen bachane ke 
liye un se minnat karne laga, ki bhag ke bach niklo. Jab we na 
mante the, to un pas se jana na chahta tha, balki ziyada minnat se 
unhen jatata raha. Unhen samjhane men den huf, aur haldkat ki 
ghari nazdik ane se khatra hua, ki wuh ap bedinon ke sath halak ho 
jdwe. Lekin Khudawand mihrban hua, aur firishte Li'it ka hath, aur 
us ki jorii ka hath, aur us ki do anbyahi betion ka hath pakar ke unheo 
shahr se bahar le gae. Tsi tarah Lut ki jorii Sadum se nikh'. 

Aksar karke dunyawi log aise hain, jaise Lut ke damad the. Un 
ko khabar milti, ki Khuda gunahgaron se bezar hai, aur sabhon ko 
jahannam men dalega, jo apne gunah se nahin phirenge. We samjhae 
jate, ki har dam Khuda unhen dekhta aur janta. Agar chahen, to jite 
ji Khuda ki taraf phiren, aur Tsa ke wasile se najat pawen. Un se saf 
kaha jdta, ki har ek se Khuda hisab lega, aur har ek ko us ke kam ke 
muwafiq phal dega. Agar dunya ko qabul karen, aur us ki rah par 
chalen, to Khuda saf batata, ki dunya ke sath halak ho jaenge. Lekin 
lognahin mante. Is des men kitne hain, jo ye baten sunke apni burai 
se zarra bhi nahin hatte, na kuchh dahshat khate. We kahte, ki yih 
aur wilayat ka mazhab hai. Jo ham se ye baten sunate, so pardesi hain, 
aur unhen manna ham ko munasib nahin. Ham apne hi mazhab men 
rahenge, aur apne mulk ki rasra par chalenge. Isi tarah apne kanon 
ko band karke log halakat ki rah par barhte. Jo Isai kahlate, aur 
zuban se iqrar karte, ki jahannam gunahgaron ke liye taiyar hai, aksar 
karke man hi man men is bat par iman nahin late, aur apne ko fareb 
deke burai se baz nahin ate. Lekin sab log gaiiat men nahin sote. 
Tarah tarah ki baton se logon ke dilon men asar hota hai. Baze 
bimar parkar hoshyar bote. Un se dunya gaib ho jati, aur us ki dhiim 
dham sunne men nahin ati. Apnl halat ko sochne lagte, aur apne 
gunahofj ko dekhke hairan ho jate, aur Khuda ki rahmat ki duhai 
dete. Irada karte, ki jo Khuda ham ko shifa bakhshe, hamari zindagi 
daraz kare, to jite ji ham us ki bandagi men rahenge. Jab tandurust 
hote, tab iqrar karte, ki is waqt se leke hamesha tak Khuda wuhi 
hamara Khuda hoga, aur us ki ibadat se ham baz na awenge. Kitne 
log apne mal ka nuqsan uthake taklif pake duny^ ko nachiz jante, aur 
dindari ki rah par charhte. Khass karke Khuda k^ kalam sunne se log 
gunah ki nind se jag uthte, aur Sadum si dunya se bach nikalte. Jis 
waqt log suite, ki un ke gunah beshumdr hain, aur Khuda ki nazar 
men gunah nihayat bura hai, to baze qail hoke yaqin jante, ki ham 
gunah se lade hue hain, aur apne beshumar gunahon men se ek ke liye 
Khuda ko kuchh jawab de nahin sakte. To gamgin hoke puchhne 
lagte, ki Ham kya karen, ki hamara bojh utar jawe r We sunte. ki 
jahannam ka dukh aisa hai, jo insan ki zuban se bay^n nahin ho sakta, 
na us ki samajh men ata ; to dar ke mare apne man hi man men sochte, 
ki is haulnak jagah se ham kyunkar bhagen } We jante ki bihisht ki 
khushi ke bar^bar is dunya men khushi nahin hai, aur us khushi ke 
iiasil karne ko ji bahut chahta. Log sunte, ki Tsa ne, jo sabhon ka 
Khudawand hai, ahli dunya ko yahan tak piyar kiya, ki un pas utra, 
aur mujassam holse admion ke hath se aur admion ke badle men i.i- 
hayat dukh uthaya, balki salib par khincha ^-aya. We sunte hi narm 



LUT Kr JORir KA AHWAL. 69 

dil ho jate, aur apne ko I'sa ke supurd karte. Jo log riihani baton 
ka kuchh asar pake is dunya ki rah o rasm se alag jate, aur Khuda 
ki jamaat men dakhil hote, aise haio, jaise Lut aur us ki jorii, jis waqt 
Sadum se nikle. Kya haqiqat men sab dunya ke piyar ko chhorte, 
jo iqrar karte, ki ham dunya ke nahirj hain r Kya sab dindari ki rah 
men paedar hain, jo dekhne men us rah par charhte ? Jin logon ne 
bihisht kd safar ikhtiyar kiyi, kya sab bihisht men pahunchenge ? Hae, 
hae ! un men se, jo apne ko dindar samajhte, aur dekhne men Khuda 
ke bande hain, kitne thokar khake dunya ki taraf phir jate, aur hala- 
kat men parte, jaisa Lut ki jorii se hua ! 



XI. 



LITT KI JORir KA AHWAL.— Du<sra' Hissa. 
Rev. James Kennedy ki' tasni'f. 



Lilt ktjordko ydd kciro. — Luka, 17 : 32. 

In baton se ham ne age bataya, ki tum ko chahiye ki L Lut ki joru 
ki halat yad karo, jis waqt Sadiim merj basi. IL Lut ki joru ka Sadiim 
se nikalna yad karo. Ab ham yih kahte, ki 

in. Lut ki joru ka Sadum ki taraf dekhna yad karo. Jis waqt Lut 
apne gharane samet Sadum se nikla, un ko saf hukm mila, ki deri na 
karen, aur pichhe na dekhen. Lut aur us ki do betiaii tabidar thin, 
par us ki jorii sarkash thi. Khuda ka hukm torke Sadum ki taraf 
nazar ki. Dar ke mare use chhor diya tha, aur shahr se bhagti chali 
jati thi ; par lis ka dil wahan raha ; aur agar khatra na hota, to jaldi 
laut jati. Pichhe dekhne se malum hiia, ki Kliudake dushmanon ke 
darmiyan rahna Lut ki joru ko pasand tha. Un ki burai men sharik 
hoke un ki saza men sharik ho gai. 

Afsos ki bat hai, ki bahut se log Liit ki joru ke qadam par chalte. 
We iqrar karte, ki Tsa wuhi bachiinewala hai, aur as ki rah par ham 
sabit qadam rahenge. We baptisma pake Khuda ki jamaat men da- 
khil hote. Thore dinoQ tak un ki chal durust hai, aur un ki dindari 
sargarm hai, Sirf apni dindari ki fikr nahin karte, balki mihnat bhi 
karte, ki aur logon ko Khuda ki rah batawen. Dekhne merj we dunya 
se bhagte, aur bihisht ki taraf sidhe chalte. Lekin thokar khate. 
Bar bar hiia, ki jo zahira dindari ki rah par daurte the, dunya meo 
phir laut ae. Apne dil se be^habar hoke apne ko Khuda ke sachche 



70 LITT KI' JORir KA AHWAL. 

bande j^nte, lekin haqiqat merj dindari ne un meu jar nalu'c pakri. 
Jaisa blj jaldi ugta, jo pathraili zamin men boya jata, aur jar na rakh- 
ne ke sabab jaldi siikh jata, waisa hi bazon kl dindari jaldi dikhai 
detl ; par Khuda ka kalam dil men nalane ke sabab paedar nahin hai. 
Auron ki dindari dekhne men jar pakarti — un ke dil meo bara asar 
hai, aar Khuda ke kalam kl khub pahchan hai ; par jaisa bij, jo kanton 
men boya jata, un se dab jata, waisi hi in logon ki dindari dunya ke 
andeshe, aur daulat ke fareb se dabi jati. Kitne isi tarah bedin ho 
gae. Rafte rafte bedini ki 1 ah par utarte. Khuda ki ibadat karne 
men we aise khush dil nahin hain, jaise age the. Jis waqt Tsa ki 
jamaat merj dakhil hiie the, Khuda ki bandagi baja lane se un ki l^ha- 
tir jamai hoti thi. Jab dunyawi kam men mashgul the, Khuda ki yad 
karte the, aur apna man us ke upar lagate the. Lekin tabdil hui. 
Dindari ghatne ke waqt dunya ke andeshe dil men paida bote hain, 
aur un se dil yahan tak bhar jata, ki Khuda kiyad ke liye jagah nahiij 
rahti. Age khilwat men Khuda se dua mangte the, aur apni dua ke 
muwafiq fazl pake mazbiit ho jate the ; lekin abhi khilwat men dua 
m^ngne ko ji bahut nahin chaht^. Ek hi martaba is achchhi rasm ko 
bilkull nahin chhorte. Pahle sust hoke us men aise sargarm nahin rah- 
te, jaise age the. Dunyawi ^hiyal dil men paida bote, aur we un kl 
mukhalifat nahin karte. Bad us ke jab kuchh uzr milta, is kam ko 
chhor dete. Kabhi khilwat men dua mangne ko jate, kabhi nahir; 
jate. Rafta rafta us se bilkull baz ate ; aur jis waqt ^^hilwat ki dua 
chhor chuke, dil se dunya men phir laut chuke. Ai bhaio, Tsa ke 
hukm ke muwafiq darwaza band karke ya goshe men jake Khuda se 
dua mangna, aur us ke sath sharakat rakhna ; yihi dindari ka ^hass 
pata hai ; aur khilwat ki dua se baz ana, aur use n^pasand karna, yihi 
dindari ke ghatne ka bara nishan hai. Agar ham khilwat ki dua men 
sust hain, to apne ko bare khatre meQ janna chahiye, aur jhat pat 
!^huda se fazl mangna chahiye. 

Jab dua napasand ati, bedini ke kai nishan jaldi dikhai dete. Jo dunyd 
ki taraf jate, Khuda ke kalam ko soch ke sath nahin parhte. Shayad 
thore dinon tak dastur manne ko use kuchh parhte, lekin us ki batea 
samajh men nahin dtin, na dil men gar jdtin. We log .^^Lhuda ke 
bandon ke sath bahut mulaqat nahifi karte. Mulaqat bote hi koshish 
karte, ki dunyawi bato^i ki babat guftagii howe, aur ruhani batea gaib 
rahen. Lekin jitna ho sake dindaron Id suhbat chhorte. We be- 
dinon ke sath ulfat karte. Bedinon ke sath bat chit karna, aur un 
se milansar bona Khuda ke bandon ko mana nahin hai, balki farm^ya 
jata. Khuda ke log dunya ke namak hai|i ; par agar dunya ke nazdik 
kabhi na j^en, we kyunkar dunya ko sar jane se mahfiiz rakherj ? 
We dunya ki roshni hain ; par dunya andhiyare men rahegi, agar 
Khuda ke log alag jake khilwat men rahen. Hamara Khudawand 
apni musiifiri ke waqt bar tarah ke logon ke sath guftagii karta tha, 
aur unhen samjhata raha, lekin un ke sath ulfat na ki. Us ki sari 
khushi zamin ke muqaddas logon aur k^milon se thi. Zabiir, 16 ; 3. 
Us ke sachche shagird waisa hi chalne chahte hain. Bedinon ko 
sikhMne ke liye, aur un ke dilon ko Khuda ki taraf rujii karne ke liye 
we un ke yahaij ate, aur har siirat se un ko nasihat dete ; lekin un se 



LITT Kr JORU KA AHWAL. 71 

ulfat nahin karte, na un ke satin ho jate. Logon ke sath bdt chit kar- 
na aur bat hai, aur un ke sath ulfat karna aur bat. 

Jo dunyakitaraf jate, apne live uzr banane ko hamesha taiyar hain. 
Unhon se shayad bthiri burai nahln hui — unhon ne chori nahin ki, 
na zinakar, na raatwale hue ; isi live apne ko beqasur jante.- We kah- 
te, ki Ham azad hain, aur jo kam ham ne kie, koi unhen bure thahra 
nahin sakta. Bahut si baten hain, jo bilkull buri nahiij hain, tad 
bhi gairwajibf hain ; aur jo nek niyat hain, sirf burai se nahin, balki 
burai ke dekhne se bhi baz ate. Jo gairwajibi kam karte, aur apni 
chal chalan durust batane ko dalilen late hain, un ko burai men phans 
jane ka khatra bara hai. Jo mail ko chhute, kya we bedag rahenge .'' 
Jo ^g se khelte. kya jalne se bachenge } Jo bsrh ko dekhke us se 
nahin bhagte, balki gafii rahte, jab tak ki aur nazdik na awe, kya we 
dub na jaenge ? Waisa hi jo log gunah se khelte, agar liosh men na 
awen, aur gaflat se na jagen, to us ke qabze men parenge. Ai bhaio, 
jis waqt dil ki narmi jane aur dunya ke piyar ane ka zarra nishan ma- 
lum dewe, usi waqt daro, aur bina deri us ki rahmat ki asa pakaro. 
Wuhi tumhdri sunega, aur tumhare paon ko phisalne se bachawega. 
Jab ghar men ag lagti, to use jaldi bujhana chahiye. Pahle us ka 
asar bahut nahin, aur jaldi mihnat karne se ghar bach j^we. Par 
jab tam^m ghar men phailti, aur mal asbab sab ko pakra, to use 
bujhana nihayat mushkil hai. Waisa hi bedini ko hatana> aur us ke 
iipar fatli pana, jis waqt Khuda ke bande men pahle dikhlai deti 
hai, aisa mushkil nahin hai, jaisapichhe hota hai, jab bedini ne barh 
jane se bahut zorpaya. Afsos, afsos, ki log asm^ni ziyafat chhorke is 
kharab duny^ ke chhilke khaen ! Afsos, afsos, ki log jism ki khu- 
shi ke liye jism aur rub donon ka nuqsan uthawen ! 

Un logon men se, jo dunya ki taraf phirte bahut aise hain, jo ja- 
maat ko chhorke dunya se mil jate, aur bar tarah ki bur^i men phans 
jate. Un ki babat shakk ho nahin sakta. We sabhon ke samhne 
Shaitan ke sachche bande thaharte. We log Sadum ki taraf sirf apni 
nazar nahin lagate, balki qadam uthake Sadum men phir dakhil bote, 
aur us ke kamon men mashgul ho jate. Aur log hain, jo jamaat 
ko nahin chhorte, na I'sa ke nam ka inkar karte. A'ge ki tarah Tsai 
kahlate, aur Tsai rasmon ko mante. Par un ke dil dunya par lag 
jate, Khuda par nahin ; aur bahut baton men un ki chal bhi dunyawi 
ho jati. We dunya ke hamdam hoke dunya ke sath halak ho jaenge. 
Lut ki jorii Sadum men phir dakhil na hiii, par us kii dil wahan 
tha, aur isi sabab se us ne saza uthai. Jab dunyawi baton par 
dil lag jata, to Khuda ki jamaat men rahne se sakimati nahin hoti. 
Khuda dil ko chahta hai, aur dil ke badle men wuh kuchh qabiil na- 
hin karega. Jo iqrar se Khuda ki jamaat ke hain, par haqiqat mea 
dunyd ke hain, Lut ki joni ki manind hain, jis ne Khuda ka hukm 
torke pichhe dekha. 

IV. A'l^hiri b^t yih hai, ki Lut ki joru ki halakat y^d karo. Us ne 
pichhe dekh^, aur kyd hii^ .^ Usi dam jan nikli, aur jah^o us ne 
Khuda ki hukm tora, wahdn namak ka khambha ho gai. Pichhe 
dekhne ki phal yihi hui, Jo log is kharab dunya ki taraf phirte ha- 



72 LUT Kr JORir KA AHWAL. 

lak hone ke khatre men haio. In logon k4 khatra Khuda ke kalam 
men bayan kiyd j^ta. Piilus rasul kyd kahta hai, ki Jo ek bar roshan 
hue, aur asmani inam ke chakhnewale, aur Riih i Quds men sharik, 
aur Khuda ki achchhi bit, aur honewale zam^ne ki qudraton ke 
chakhnewale, tad bhi bigar jaen, to unhen phir naya karn^, aisa ki 
tauba kareo, anhona hai ; ki we apne liye Khuda ke Bete ke salib de- 
newale, aur ruswa karnewale hue. Ibranioa ke khatt ka chhathw^n 
b^b dekh lo. Is muqdm men likha, ki unhen phir naya karna, aisa ki 
tauba karen, anhona hai. Is k^ matlab kya hai } Khuda ke nazdik 
kuchh anhona nahin. Jo chdhe wuhi kar saktd. Admi ke nazdik 
apne ko naya karna har waqt anhond hai. Age parhne se matlab kuchh 
khultd, ki * we apne liye Khud^ ke Bete ke salib denewale hain.' Ts^ 
wuhl darmiyani hai. Salib par khlnche j^ne se shariat piiri hiif, aur 
Khudd ke nuziir men r^h taiyar ki gai. Isi ke siwd koi aur darmiyani 
Khuda men aur admion men nahin hai, aur jo use haqir janke us ke 
salib denewalon ke sharik ho jate, un ko anhona hai, ki Khuda ke 
huziir men jagah pawen. Jab ham Tsa ki taraf apni pith karte, ham 
kyiinkar bach jawen } Us ke siwa kaun hai, jo ham ko Khuda ke 
huziir men pahuncha sakta r Ye ayaten bahut mushkil hain, par un 
se yih natija saf nikalt^, ki Jo apne Khudawand ka inkar karke dun- 
ya ki taraf jite, apni anmol ruh ke nuqsan uthane ke nih^yat khatre 
men hain. Phir Patthras rasul kahta, ki Agar we, jo Khudawand aur 
bachdnew^le I's^ Maslh ki pahchan ke sabab dunya ki alaish se bh^g 
nikle, us men phir phans jawen, aur maglub howen, to un kd pichhla 
hai pahle se badtar ho chuka. Ki rasti ki rdh na janni un ke liye 
us se bihtar thi, ki janke us muqaddas hukm se, jo unhen sompa ga- 
y^, phir jawen. Par yih sachchi ma sal un ke hdl ke mutabiq hai, ki 
' Kutta apni qai par mutwajjih hiia,' aur * Dhoi hiii siiarni klchar men 
phir lotne lagi.' Dusre khatt ke diisre bab ko dekh lo. 

In logon ka hai, jo I'sa ko chhorke dunyawi phir ho jate, kaisa 
haulnak hai I Dar bahut hai, ki kabhi tauba na karenge. Un ke 
dil patthar se aur sakht ho jate. Na shariat ki dhamkiaij, na ma- 
habbat ki minnat un par asar kuchh karti. We sab kuchh sunte, aur 
jaise ke taise rahte. We yahdn tak bigar jate, ki apne dil ke changa 
hone ka ilaj nahin chdhte. Aur agar Khuda ki taraf na phirenge, to 
jahannara ke az^b men parenge. Wuhi dukb. ki jagah hai, leliin us 
Ke bashindon ka dukh bardbar nahi'n hai. Gunahgiron ki burai bara- 
bar nahin hai, aur un kl sazd barabar na hogi. Kai hain, jo auron 
se bare khatakar hain, aur Khuda munsifi karke un ko ziydda saza 
dega. Kaun sab se bure hain ? Albatta un ki burai sab auron ki 
burdi se bari hai, jinhon ne I'sa ki rah ko aur us kl janiaat ko chhor 
diji, ki is kharab dunyd ko hasil karen- We dunya ko I'sa se bihtar 
j^nte, aur Shaitan ki bandagi ko I'sa ki bandagi se aur pasand karte. 
Un logon ki sazd kaisi bhari hogi ? Ham jdnte, ki dozakh men riih 
aur badan donon dukhi hain, Ickin ruh ka dukh badan ke dukh se zi- 
yada hoga. Jab we log sochenge, ki Ham ek waqt bihisht ke phdttk 
tak pahunche the, aur us men ddkhil hone ki ummed rakhte the, par 
dunya ki taraf phir gae, aur us ki khushl ke liye bihisht ko kho diya, 
to un ko aisa ranj hoga, jo samajh se b^har hai. Apni burai aur na- 



LUT Kr JORir K^ AHWA'L. 73 

ddni Id yad yihi kira hai, jo kabhi nahin mareg^ ; aur Khud^ ka ga- 
zab, jo un par bharkega, wuhi ag hai, jo kabhi nahin bujhegi. Ai 
bhaio, jite Khuda ke-hathon men parna ky^ hi haulndk hai ! We ha- 
qiqat men Khuda ke hathon men parte, jo Tsi ke shagird hone ka 
iqrar karte, phir us ke munkir hojate, aur dunya ki pichb^ karte. 

Is ayat se, jis par ham ne soch kiya, bahut nasihat nikalti. Khuda 
ke sachche bandorj ko Liit ki jorii yad karna chahiye. Ai bhaio, 
ham ne bihisht ki safar ikhtiyar kiya. Ham sabhon ke ige iqrar kar- 
te, ki Isa hamara Khudawand hai, aur chahe dunya bura mane, chahe 
bhala, ham Tsa ki rah par qaim rahenge. Ham ummedwar hain, ki 
Khuda ke fazl pane se hamara maqsad pura hx)ga,. Ham dunya ka 
pichha na karen. Lalach ke mare Jjut Abiraham ko chhorke Sadum 
men gay^, aur wahan ane se us ne kaisa nuqsan uthaya. Ham faro- 
tan rahen. Agar Khuda ham ko chhore, ham jaldi thokar khaenge. 
Kitne hue, jo hamare barabar dekhne men dindar the, balki ham se 
ziyada dindar the, jin ke dil bigre, aur jo bilkull dunyawi ho gae. 
Un ka hai sochne se hamen bara fiida hoga. Yih nasihat miltf, cha- 
hiye ki dindari dil men jar khub pakre. Dindari bahari b^t nahin 
hai ; dasturon aur rasmo;^ ki bat nahio hai. Khuda apne kalam 
men farmata, ki Naya janam pana chahiye — ki naya makhluq bona 
chahiye. Yihi sabab hai, ki bahut logon ki dindari jati rahti, ki us ne 
dil men jar khi'ib nahin pakri — ki we nae makhluq nah'n hue. Ham 
log bahari dindari se kabhi razi na howen, balki dil ko j^nchen, ki us 
kahal kaisa hai, aur apna hai daryaft karke apne ko I'sa ke supurd kar- 
en. Jo ham logon ka bharosa thik us par ho, to tamam dunya ham 
ko zarar pahuncha nahin. sakti. Ham logoij ko ubharne ke liye, aur 
bihisht kitaraf khinchne ke liye Khuda ne apne kalam men wade die ; 
aur ham ko jatane ke liye, aur jahannam se bachane ke liye us ne bhi 
ham ko dhamkaya. Ham wade, dhamkian donon ko qabul karen, 
aur un par soch karne se dindari ki taraqqi pawen. Ham thik jante, 
jo Khuda ke sachche bande hain, kabhi halak na honge. Tsa ne 
kaha, ki Main unhen hayat i abadi deta hun, aur we hargiz halak 
na honge, aur koi unhen mere hath se chhin na Jega. Ham kis ta- 
rah janen, ki ham Khuda ke sachche bande hain r Khuda ki rah par 
qaim hone se. Jaisa darakht apne phal se pahchana jata, waisa hi 
ham log apni chal chalan se pahchane jate. Agar ham Khuda ki rah 
par chaltc, bara Khud^ ke hain ; agar ham dunya ke taur par chalte, 
ham dunya ke hain. Ham Khuda ka chhipa hua irad4 nahin jante, 
par dind^n' ko janchne ke liye Khuda ki taraf se thik pata mild. 
" Wuh, jo Khuda se paida hiia, gunah nahin karta, ki us ka bij us men 
thaharta hai : aur wuh gundh nahirj kar sakta, ki wuh Khuda hi se 
paida hua hai." 1 Yiih. 3:9. Ai bhaio, jab dunya turn ko phuslati 
hai, jab Shaitan zor se ata, usi waqt daro — Liit ki jorii ko yad karo, 
aur jaldi I'sa ki panah meo ao. 

Tum ko, jo bihisht ki safar shurii karte ho, aur iman men kamzor 
ho, Lut ki jorii yad karna bahut zariir hai. Apne ko mazbut mat 
jano. Hamesha yad karo, ki tumhare dushman bahut hain, aur sirf 
I'sa ke fazl se tum un ke upar fath pa sakoge. Fsd ki babat kaha ga- 
ya, ki Barron ko apni god men uthake le chalega. Jab us ki god 
G 



74 SAR I NAU PAIDA HONE MEN. 

men ho, tab tumhari saldmati hai. Agar dunya turn ko phusl^we, 
Lut ki joru yad karke Ysi ki panah men raho. 

Turn log-, jo Khudd ki taraf se phir gae, ham kya kahen ? Khud^ 
ke kalam se sabit hota, ki tumhara khatra bara hai. Khuda sab gu- 
nahgaron ko, jo tauba karte, aur I'sa par imdn late, qabul karne ko 
taiyar hai. Tsa Masih ka lahu sab gunah se pak karta hai. Par bara 
khatra hai, ki turn Isa ke lahu par kabhi na aoge. Ai bhaio, jago, 
jago. Lut ki jorii yad karo. Turn jahannam ke karare par khare 
ho. Deri karo, to ummaid bilkuU jdti rahegi. I si waqt I'sa ki panah 
men bhago, aur wuhi tum ko apni badshahat men jagah dega. * Agar- 
chi tumh^re gunah qirmizi howen, par barf ki manmd sufed ho ja- 
wenge ; aur har chand we argawani howen, par un ki tarah ujle hon- 
ge.' 

Tum logon ki halat kaisi buri hai, jo bilkull gafil ho ! Us hala- 
kat ko socho, jo Sadum aur Amurah par pari, aur us se sikho, ki 
Khuda ka gazab gunahgaron par bharkega, aur unhen hamesha tak 
bhasam karega. Khuda tum ko jatata, aur salamati ki jagah batata. 
Us ki awaz suno, aur us ki nasihat mano. I'sa ki jamaat men tumha- 
re liye jagah bahut hai, aur wah^n sab kuchh milta, jis se tumhari 
bihtari howe. Deri mat karo, par isi waqt anewale gazab se bh%ke 
Tsa par bharosa rakho. Nahin, to tumhare liye bihtar tha, ki turn 
kabhi paida na bote. Khuda aisa kare, ki ham sab is kharab dunya se 
bachkar bihisht men pahunchen, aur wahan hamesha tak Khuda ki 
tarif aur bandagi karte raheo ! Amin. 



XII. 



SAR I NAU PAIDA HONE MEN. 
Rev. J. C. Rankin ki' tasni'f 



rsd ne jawdb men use kahdy Main tujh se sack sack kahtd hurij ki agar 
koi phir paidd na howe, to wuh Khuda ki bddshdhat dekh nahtn saktd. 
— Yuh. 3:3. 

Qaul us ka, Khudd kt bddshdhat, bihisht se murad hai ; yane, wuh 
pak jagah, ki jis men Khuda ke chune hue log marne ke bad da|^hil 
hokar gun-^h ki aludagi aur mahabbat se kamal azadagi pate hain ; 
aur wahin lit din Allah ki ibddat men masbgul hokar khush rahte 



SAR I NAU PAIDA HONE MEN. 75 

hain. Pas, is ayat merj, jo upar likhi gai hai, hamare Khudawand 
fsa Masih ne saf farmaya hai, ki Wahan kisi ko dal^hl nahin, jab tak 
ki phir paida na howe. Yihi khabar bhi Khuda ke pak kalam ke ba- 
hut maqamon se zahir o roshan hai, yane ki najat ke warisoa ko 
nai paidaish zariir hai. Aur is ki zariirat in do batoo se bakhiibi za- 
hir hogi : — 

Pahh' yih, ki insan, jo tabiat se gunahgar i mahz hai, usi gunah 
aldda tabiat ke sabab bihisht men dakhil hone ke laiq nahin ; kis was- 
te, ki us jagah Allah Taala, jo quddus i mutlaq hai, apna jalal apne 
khass bandon par zahir karta hai. So jis tarah ki is dunya men baze 
apni badzati ke bais nek admion ki suhbat kev laiq nahin ; isi tarah 
insan apni badzat, yane napak, tabiat ke sabab bihisht men jane ke 
laiq nahin, jab tak ki yih tabiat tabdil hokar nai na ho jawe. 

Aur dusra sabab is zarurat ka yih hai, ki agar insan apni asli n9- 
paki ki halat men kisi tarah Khuda ki badshahat men pahunch jata, 
tau bhi use wahdri kuchh khushi o tasalli basil na hoti ; kis liye, ki 
wahan ke kamon se, aur gunah garon ki adaton se kuchh mel nahio 
hai. Maslan, jis tarah machhli khushki meo jiti nahin, aur na admi 
machhli ki tarah pani men zindagi kar sakta hai, isi t^irah gunahgar 
bhi Khuda ke huzur khush na rahega, is liye ki ba sabab apni napak 
tabiat ke wuh sirf gunah men khush rahta hai ; halanki Khuda 
ki badshahat men gunah ke kamon ko dakhl nahin. So agar mum- 
kin hota, ki gunahgar . kisi taur se bihisht men pahunche, to us ko 
waharj kya kam, aur kya khushi hoti } Barkhilaf is ke gunahgar us 
ko dekhkar nihayat pasheman o sharminda hoga. Jaisa ki chor, ya 
jhutha, ya dagabaz nekon ke ru ba ru, jo ki aise kamon ko nihayat 
bura o haqir jante hain, sharminda ho, waisa hi napak admi Khuda 
ke samhne sharminda hoga. Han, agar aisa shakhs us ke jalal o ka- 
mai par nazar kare, o ya tirishton, ya rastbazon ki khushi ki awaz 
sune, tau bhi us se us shakhs ko na faqat sharmindagi basil hogi, bal- 
ki gam aur pashemani bhi ; kyunki use zariir yad awega, ki agar me- 
ri asli napaki o badzati mujhe na rokti, to main bhi pak o saf hokar 
in ka sharik hota. Afsos ! meri halat kya hi tabah hai ! Main to 
thik us mihman ki manind hiin, jis ka zikr Mati ke 22 bab, 11 
ayat meo hai, ki jo bagair muqarrar hui poshak ke ziyafat men gaya ; 
aur jise badshah ne kaha, ki Ai miyao, tu shadi ki poshak se muiab- 
bas na hokar kyun yahan andar aya ^ Aur jab us kizuban band ra- 
hi, tab badshah ne khadimon se kaha, ki Us ke hath panw bandhke 
le jao, aur bahar andhere men dal do ; wahan rona aur dant pisna 
hog^. Bas : is bayan se un ki gurarahi khub zahir hui, ki jo bihisht 
ki khushion ke muntazir hain, lekin un ki tabiat hargiz tabdil na hiii. 
Yih bhi zahir hai, ki admi ke waste na faqat zahiri rasm aur badan 
ki pakizagi chahiye, magar aisa raazhab i haqiqi zarur hai, ki ji§ se 
ek naya dil, jo ki Khuda ki pak o ruhani khidmat men khush rahe, 
paida ho. Aur wuh mazhab, ki jis se yih tabiat paida na ho, bilkull 
n^aiq o nachiz hai. Wuh to ek khonte me^chi rupae ki manind hai, 
ki jo bazar men nahin chalta. To yaqin hai, ki aise mazhab ke qabiil 
karnewale Allah i bartar ke rii ba rii maqbul na honge. Lekin afsos, 
hazar afsos hai, ki aksar qauraoa ke log aise naqis mazhabon ko ra- 



76 SAR I NAU PAIDA HONE MEN. 

wa rakhkar apni beshqimat jan ko halak karte bain ; khususan Hunud 
o abl i Islam, jo ki apne rasmon o amalon par takiya karke dil ki pa- 
kizagi aur Khuda ki adalat se hargiz waqif nabir^ Par barkhilaf is 
ke, bihisbt ko, ki ek maqam i rubani bai, goya sbabwat Ijbana guman 
karte bain, ki jis men bari sban o sbaukat ke satb tamam sbabwat 
parast apne bad irade o bad adaton ke pura karne ke saman pawenge. 
Par yib sab ke sab is galati se naummaid bonge ; aur akbir unben 
bakbubi malum boga, ki Kbudawand I'sa Masib ka yib kalam rast o 
durust bai, yane ki sirf we log, ki jo pbir paida bokar dil ki tabdil se 
sar i nau pak bue bain, bihisbt men miras pdwenge. 

Ab in tin baton par gaur kiya cbabiye. 

Pahli yib, ki j)hir paidd honci kyd mane rakhtd hai P 

Dusrty'ih, ki ddmz kis tarah phir paidd ho said a hai ? 

Tisri yib, kis tarah ham ko malum, ho, ki ham phir paidd. hu'e hain, 
yd nahin ? Kbuda i mibrban o rabim madad o rosbni ba^bsbe ! 

I. Nae janam se kyd murdd hail Jawab yib, ki admi ki rub, jo 
ki asal se napak bai, tabdil ki jawe, yaban tak ki banisbat us ki pahli 
halat i napaki ke wuh to goya ek nai rub bai, ki us ki haqiqi balat 
nai hai ; maslan, gunabgar andbere men paida bokar us ruhanl tariki 
ke bais apne parwardigar ko, ki jis se us ki haqiqi bibtari bai, pab- 
chanta nabin ; is bye Kbuda ke kalam men likba hai, ki Kbudawand 
I'sa Masib aya, taki andbori ki ankhen kholkar unheii nai aur andekbi 
rah par cbalawe. Phir, gunahgar Shaitan o gunab ke gulam kahlate 
bain ; is live injil i muqaddas men liKha hai, ki I'sa u.l Masib band- 
buon ko zind^n se nikalta hai ; aur bhi agar Jieta, yane Masib, turn ko 
azad kare, to albatta turn azad hoge. 

Alawa is ke, gunabgar murde kahlate bain, yane jaisa ki murda ta- 
mam dunyawi waqiat se nawaqif bokar un men masbgiil hone ki taqat 
nahin rakbta, aise hi gunabgar bhf nekion men masbgul nabio bo 
sakta ; kyunki wuh murda hai. Pas, nai paidaish ke waqt yib tariki, 
jo ki mazkiir bui, gum bokar rub rosban ki jati hai, taki wuh Kbuda 
ki pak sifaten, aur wuh nek chal, ki ham sabbon par farz bai, pasan- 
dida o dil chasp jane. So is nai halat men Shaitan o gunab ki gala- 
mi se chhutkar, phir murde ki maoind nek chal se be kbabar o be 
parwa nahin rahta ; lekin wuh nek hone ki bari arzu rakbta hai, aur 
us ki tabsil ke bye babut mibnat bhi karta bai. 

Ab gaur kiya cbabiye, ki nai paidaish men na faqat nib ka asU hdl 
tabdil kiya jata, magar jo cbizen, ki use age bihtar nahin malum hoti 
thin, ab pasandida bain ; aur jo ki pahle pasandida thin, ab nafrati 
bain ; maslan, agle bai men wuh sirf gunab men, yane kbel, o tama- 
sha, aur nafsani o jismani shahwaton ki parastish men khush tha ; 
ab in sab kamon ko haqir janta hai. Phir agli halat men Kbuda ki 
zit 1 pak o safat par gaur karna, aur apne farzon ko ada karna, yib 
kam use pasandida na the ; lekin ab unben khushi se baja lata hai. 
H^n, wuh to zuban i Daiid men pukarta bai, Ai mere Kbuda, maio 
teri'razamandi baja lane par khush bun ; teri shariat to mere dil ke 
bich hai. Asman par kaun hai, jo raera hai, magar tu ? aur zamin 
par koi nahin, jis ki main mushtaq huo, magai tu. Aur mera jism. 



SAR I NAU PATDA HONE MEN. 77 

aur mera dil ghata jata hai, par AlMh mere dil ka biita, aur mera 
abadi hissa hai. Pas, itne hi men Khuda ka yih kalam, jo diisre 
khatt i Karantion.ke 5 bab, 17 ayat men mastiir hai, khijb ro- 
shan hiia, ki Agar koi Masih men hai, to wuh naya makhluq hai ; 
pur^n^ gu^ar gaya ; dekho, sab kuchh nayd ho gaya, alkh. Khu- 
da i karim apne kamal fazl o mihrbani se aisa naya dil tamam 
gunahgaron l\o bakhsh de. Ai aziz parhnewale, kya yih tabdil tere 
dil par waqa hiii ? Kya tujhe gunah ki pairawi se Allah ki tabidari 
menziyada khushi basil hoti hai, ya nahirj r Ai bhai, tu in baton par 
khub gaur karke insaf kar ; kis live, ki chand roz ke bad tujh Ko isi 
bab men Allah ki adiUat ke samhne hisab dena Jioga. 

IT. x\b diisri bat par gaur kiya chahiye ; yane, ki A'dmi Jcis tarah 
do bdra paidd, ho saktdkai? Bara afsos hai, ki aksar log is ki babat 
bhul karte bain ; is live ayande ki tin baton par khiyal karke un tinon 
ki tardid karenge. Bad us ke Khuda ke kalam se is ka wazih bayan 
likhenge, ki nai paidaish kis tarah hasil hoti hai. 

1. Pahll yih, Aksar admi guman karte hain, ki baptismae jane ke 
waqt zanir dil ki tabdili hoti hai. Par is khiyal ko hargiz Khuda ke 
kalam se sahit nahin kar sakte. Barkhilaf is ke Injil i muqaddas 
men bazon ka zikr hai, ki jinhon ne baptisma paya, lekm un ka dil 
na badla ; chunanchi Shamaiin, ki jis k^ zikr A^mal keS bab men hai ; 
aur Deotarfis, ki jis ka zit r Yiihanna ke 3 khatt ke 1 bab, 9 ayat 
men hai. Aur phir Yahiida ke 1 bab, 4 ayat men likha hai, ki Baze 
admf, jo dge se is taur par mulzim hone ko likhe gae, a ghuse ; we 
bedin hain, aur hamare Khuda ke fazl ko kharabi men pherte hain, 
aur us Malik i wahid aur hamare Khudawand Tsa Maslh ka inkSr kar- 
te hain. 

Bas, saf zahir hai, ki baptismae jane se dil nahin badalta. So, ai 
parhnewalo, yih guman mat karo, ki baptisma pake ham zarur bach- 
enge. Bila shakk bahut log hain, ki jinhon ne baptisma paya, lekin 
marne ke bad dozakh men dale gae ; kis waste, ki is rasm i zahiri 
par iktifa kiya, aur un ka dil nahin badla. So tujhe bhi hoga, jo tii 
un ki manind in zahiri baton par takiya karega. 

2. Diisri yih, ki asha i rabhani men sharik hone se yih barakat, 
yane dil ki tabdili hasil nahin hot! ; kyiinki aksar admi, ki jo faqat 
nam men Masihi hain, us men shank hokar phir gunah ki pairaui kar- 
te, aur akhir ko jahannam men dale jate hain. Lekin agar asha i 
rabbani men aisi kuchh qudrat hot), ki us ki tasir se dil naya ho jawe, 
to yih anjam hargiz na hota, ki koi us men sharik hokar phir dozakh 
men dala jawe. So is par bhi umraaid rakhna raunasib nahin. Ma- 
gar puchha jaega, ki Agar baptisma o asha i ral)bani ki tasir se dil 
nahin badalta, to un se kya faida aur kya matlab hai ? Jawab yih, 
Baptisma se yih murad hai, ki Khudawand I'sa Masih par iman lakar, 
aur gunab ke kar o bar chhorkar apne iatiqad ko sabhon ke n'l ba rii 
iqrar karen. Aur asha i rabbani ka yih matlab hai, ki Khudawand 
I'sa Masih ka dukh. jo us ne hamare badle salib par uthaya, taki ham 
apne gunahon ki saza se bach jawen yad rakhen. Aur koi us men 
sharik hone ke laiq nahin, Ui jis ka dil phir paida na hua hai. Kvi'in- 



78 SAR I NAU PAIDA HONE MEN. 

ki 1 khatt i Karintion ke 11 bab, 29 ayat men hai, ki Jo koi namu- 
nasib taur se khata aur pita hai, so Khudawand ke badaa ka imtiyaz 
na karke apni tambi'h ko kh^taaur pita hai. ^ 

3. Aur tisri bat yih, ki koi admi apne kam ya apni qudrat se dil 
ko naya nahin bana sakta. Kya Habshi apne chamre ko, ya chita 
apni chittfon ko badal sakta hai r Tab turn bhi, jin ne buri 4dat sikhi 
hai, neki kar sako ; dekho Yarmiyah ke 13 : 23. Algaraz zahir hai, 
ki in tinon baton se dil nahin badalta, aur na un par takiya karna la- 
zim hai. So is halat men ek l^hari sawal yih hai, ki dil ki tabdili ki? 
tarah ho sakti hai ? 

Yaqinanyih kam faqat Ruh ul Quds ki tasir se hota hai, Jaisa ki 
Titus ke 3 bab, 5 ayat men hai, ki Khuda ne ham ko rastbazi ke kam- 
on se nahin, jo ham ne kie, balki apni rahmat ke sabab, nae janam 
ke gusl, aur Rvfh ul Quds ke nae handne ke sabab, bachaya. Phir 
Yuhanna ke 3 bab, 6, 7, 8 men Khudawand yun farmata hai, Jo jism 
se paida hiia, jism hai ; aur jo riih se paida hua, ruh hai. Taajjub 
a kar, ki mairj ne tujhe kaha, ki sar i nau paida bona zariir hai. 
Uawa jidhar chahti hai, chalti, aur tii us ki awaz sunta : par nahin 
j'^nta, ki kahan se ati, aur kidhar ko jati hai. Har ek, jo Ruh se pai- 
da hua, aisa hi hai. Aur phir Amal he 2 bab meij likha hai, ki Pin- 
tikost ke din Kuh ul Quds tamim shaukat o qadrat se utra, aur us( 
roz tin hazar admi us ki tasir se Masilii ban gae. Siwa is ke Baibal 
i muqaddas ke aur bahut maqamoa se zahir hai, ki naya dil faqat 
Khudd ht se hai. Lekin Ruh ul Quds Khudd hai, is liye ye dyaten 
us se bhi murdd rakhti hairi. Dekho Hizqiel, 11 bab, 19, 20 ayat 
men hai, Aur main unhen ek dil bakhshimga, aur riih i jadid tumhare 
andar men inayat karunga, aur sangin dil un ke gosht men se dur 
karunga, aur unhen ek goshtin dil bakhshiinga, taki we mere haqqon 
par chalen, aur mere hukmon ko liifz karen, aur un par amal karezj ; 
aur we mere log honge, aur main un ka Khuda hiinga. Phir Yar- 
miyah ke 32 bab, 39 ayat men hai, Aur main eii dil aur ek rah un ki 
bhalai ke bye, aur un ke bad un ki aulad ki bhalai ke liye unhen dun- 
ga, ki we mujh se hamesha daren. Pas sabit hua, ki yih tabdil qud- 
rat i Ilahi se hai ; aur jo koi ki bihisht men jane ka irada rakhta ho, 
to Khuda ki tarafrujii ho ; nahiij, to be madad i Ilahi markar wuh 
jahannam men dala jaega. 

Phir, naf paicluish ke izhdr men, Bani Israel ke ahwal par zara gaur 
karen ; ki jab we Misr men gulami karte the, kis tarah Khuda ne 
apni ajib qudrat o mihrbanl se un ko us buri halat se nikalKar mulk 
i Kanan men dakhil kiya. Isi tarah insan bhi tabiat se gunah ki gula- 
mi meQ hain. Lekin Khuda i Qadir, jo ki mihrban o rahini hai, insan 
ko is haibatnak halat se bachakar apni asmani biidshahat ki miras 
inayat karta hai. Aur is liye, ki insan bihisht ki nek khushion ke 
waste taiyar hon, Allah unhen naya dil deta hai, ycine apni qudrat o 
fazl se un ke dilon ko badalta hai, ki we badi se nafrat karke, nek 
kamon men kamal khushi se mashgul rahen. 

Ab jana chahiye, ki yih tabdil aisi nahin, ki bar bar ek hi shakhs 
par wdiqa ho. Wuh to Ruh ul Quds ki tasir se jab ki waqa 
hoti hai, to dusri biir us ki zarurat nahin rahti. Jis tarah ki 



SAR I NAU PAIDA HONE MEN. 79j 

koi chiz jab ki paida hotj hai ; phir wuh chiz paidaish ki muh- 
taj nahin hoti, magar himayat o parwarish ki, taki usi hal mea 
sabit qadam rahe ; usi tarah gunahgar bhi phir paida hokar 
fazl i Ilahi c madad ka muhtaj hai, taki wuh neki o rasti meo afzaish 
kare. Is bye nihayat munasib hai, ki ham sab gun'ir o khud garazi 
chhorkar kamal khushi se Allah par bharosa rakhen ; kyunki Luka ke 
11 bab, 9 — 13 ayaton merj yun likha hai. Mango, to turn ko diya ja- 
ega ; dhundho, to turn paoge ; khatkhatao, to tumhare live khola ja- 
ega ; kyunki Jo ](of mdngtd hai, letd hal; aur jo koi dhundhta hai, 
pata hai ; aur jo koi khatkhatata hai, us ke waste khola jata hai. Aur 
agar turn mey kisi bap se beta roti mange, to^kya wuh us ko patthar 
dega .'' aur agar machhli mange, to kya machhli ki jagah use samp 
dega ? ya agar wuh anda mange, to kya wuh use bichchhu dega.'* 
Pas agar turn, jo bure ho, apne larKon ko achchba inam de jante ho, 
to kitna ziyada tumhara asmani Bap apna Ru h ul Quds unhen, jo us 
se mangte hain, dega. Ai azizo, in baton par gaur karo. Kya hi 
^hushi o tasalli ki baten hain, ki Khuda i bartar ham ko goya apna far- 
zand samajhkar hamari ihtiyaj ke muwariq, ham ko sab kuchh inayat 
karta hai. Ai hamare Bap, tera hi shukr o tanf ho hameshatak, Aimin. 
Age zahir o sabit ho chuka, ki admi apna dil apne hi kamon se ba- 
dal nahi'n sakta, magar yih kam Ruh ul Quds ki tasir se hai. Tau 
bhi jana chahiye, ki Injil i muqaddas ke mutabiq hamari najat ki tad- 
bir aisi nahin, ki ham susti o g-aflat men baithe rahen, yih guman 
karKe, ki hamare kamon se kuchh banta nahin ; is liye ao, gunah kar- 
en, aur apni jismdni khushian manawen. Hargiz nahin. Magar 
kisi ne wajib tarah se kaha hai, ki Ham sabhoa ko Allah kj tabidari 
men is qadr mihnat karni chaliiye, ki goya apni najat apne hi kamon 
par mauqiif jante hain ; halanki yih bhi yaq;n jante hain, ki basabab 
apni napaki Ke ham koi kam kar nahia sakte, ki jis se yih barakat i 
mazkur, yane najat h^sil ho. Aur yih bhi, ki ham par mihnat karna 
farzhai, agarchi us mihnat se najat basil nahin hoti, kuchh taajjub ka 
rauqam nahin, kyunki aksar amiirat i dunyawi aise hi hain, ki Khuda ba- 
wasile admi ki koshishon ke unhen saranjam karta hvii; par tau bhi bagair 
us ki barakat o fazl ke insan ki koshishon se kuchh faida nahin hota. 
Maslan, kis^n bari mihnat karke bij bota, sinchta, aur har tarah ki 
khabardari karta, goya ki usi ki koshish se %vuh bij ugta, aur phal bhi 
lata ; lekin us ke dil men yih bat muqarrar hai, ki phal dena Allah hi 
ki mihrbani o qudrat par mauquf hai. Aur phir biidshah o umra har 
ek sarzamin ke apr.e apne shahron ko chaukidar o pasbanoa se hifa- 
zat karwate hain. Par haqiqatan un ka nigahban Khuda hai ; kyun- 
ki jab tak wuh nigahbani na kare, to chaukidar o pasbanon se kya hoga "r 
jaisa ki 127 Zabur men likha hai, " Jab ki Khudawand ghar na bana- 
we, to un ki mihnat, jo use banate hain, zaya hai; agar Khudawand 
hi shahr ka nigahban na hota, to pasban ki hoshyari abas hai." Isi 
tarah bhi banisbat i najat aur dil ki nai paidaish ke, yih kam bilkull 
^huda ki mihrbani o qudrat se hai ; tau bhi is amr men sust o gatil 
ho baithna mahz nadani o gumrahi hai : goya kisan kahe, ki Main 
bij ko uga nahin saktd ; mujh men aisi qudrat nahin, ki phal ko pai- 
da kariin ; to main bij na boiing^, magar saya men baithkar aram 



80 SAR T NA.U PAIDA HONE MEN. 

karungd ; Allah cbahe, mujhe phal de, ya na de ; us ko ikhtiyar hai. 
Yih kya hi bewaqufi hai ? Lekin, afsos, afsos, yih thik un ki masal 
hai, jo ki basabab lacharf ke apne l\o mazur samajhkar gandh ki halat 
men beparwa baithe rahte hain. Magar puchh^ jaega, l\i insan apni 
najat ke live kya kar sakta hai ~f Jawab yih, ki ^huda ke kalim ko 
parhe, aur apne gunahon par gaur kare, aur un se baz ake rat din dua 
mangta rahe, ki Kuh ul Qads us par Dazil ho. Farz kiya, ki jis tarah 
yih kam un se baja lae jate haia, Ki jiu par yih tabdil waqa hui, isi 
tarah us se, ki jis ka dil badla na ho, na ho sakega. Tau bhi yaqin 
hai, ki Allah i mihrban aise shiuasta dil ki duaon ko qabvil karke ap- 
ne kamal fa^l o qudrat se use madad bakhshega. Baib?.l i muqaddas 
men likha hai, ki Wuh maidan kl ghas ko ar^^ta karta hai, aur bhi 
qism qism ke janwar usi ki mihrbani o qudrat se kh^te aur pite hain ; 
to filhaqiqat aise garib dil gunahgar ki, jo apni tabahi o kharabi ke 
bais sharminda hokar Khuda se panah chahtd hai, sunega. Pas sabit 
hiia, ki gunahgar basabab apni Jadiari o kbardbi ke apni najat ke mua- 
male men koshish o n ihnat isarne se maziir nahiij. Kya bimar yun 
guftagii karta hai, ki Main apne tain changa nahin kar sakta, is liye 
dawa na phinga ? Hargiz nahin. Aisi baton se na sirf apni bewa- 
qufi zahir karna, balki apni jan ko bhi khatre men dalna hai. Isi ta- 
rah gunahgar gafil ho\ar apni jan halaKat men dUta hai ; kyiinki wa- 
jib hai, ki aisa sang dil badzat Khuda ke gazab men para rahe. 

Ai parhnewfile, agar teri halat yih hai, to Allah ka kalam sun : 
Ai sonewale, jag, aur murdoy men se nikal, to Masih tujh ko roshan 
karega. So ai azi'z, uth ke Khudawand Tsa Masih ki taraf ruju ho ; 
kyunixi bachanewala aur barhaqq wuhi hai ; aur tamam gunahg^ron 
ko pukarta hai, (dekho Mati ke II bab, 28, 29, 30 ayaton men), Ai 
sab mihnati o zerbar logo, mere pas ao, ki main turn Ko aram dunga. 
Merajiia apne upar le lo, aur mujh se sikho ; Kyunki main hahm o 
dil se garib bun : to turn apni janoa ka aram paoge. 

III. Ab tisri bfAt par gaur karen, yane kis tarah ham ko inaldm ho- 
we, ki hamphir paidi hue hain, yd nahfn P Dekho, Khudawand I'sa 
Masih ne Mati ke 16 bab, 24 ayat men farm^ya hai, Agar koi mere 
pichhe aya chahta hai, to apna inkar kare, aur apni salib uthawe. Aur 
Luqa ke 14 bab, 27 ayat meo hai, Jo koi apni salib na uthawe, aur 
meri pairawi na kare, wuh mera sh%ird nahin ho sakta hai. Pas, in 
ayaton ke mutabiq nae janam ka ek nishan yih hai, ki ham apna inkar 
karen, aur apni salib utakar Khud*dwand ki pairawi karen. Aur jo ki 
yun karta hai, to us makkar se, jo l^i faqat ndm men Masihi hai, ba- 
hut tafawat rakhta hai ; kyunki apne iman ka iqrar karke, jahan sha- 
rir log us par hanste, ya Khudawand ka nam haqir jante hain, wuh 
sharminda nahin hota • magar apni jismani Jthwahishon ko, ki jo use 
Khuda ki ruhani khidmat se rokti hain, inkar karke apne ko, be riya- 
k^ri ke, Allah ke supurd karta hai ; balki is men bhi bari mihnat kar- 
ta hai, ki ba madad i Ilahi apne tamam w^ajibat ada kare. Chunan- 
chi un imamdaron ki chal par nazar karo, jo ki khass Khudawand 
ke waqt i zahur men iman l^e ; ki jab Yahudi Khudawand ko haqir 
jankar us ko satate the, kyiinkar unhorj ne apna iman zahir karke apna 



SAR I NAU PAIDA HONE MEN. 81 

ghar bar, mal asbab, yar dost, sab kuchb cbhor diya, aur bari kbusbi 
se Khudawand ki khidmat ko ikhtiyar kiy^ ; kis liye, ki we durust 
guman karte the, ki aise badz^ton ko chhornd, balki un ki hiqarat 
hasil karna us se bahut bihtar hai, ki ham khauf i Khuda ko tark kar- 
ke us ke gazab men paren. 

Phir yih bhi jana chahiye, ki jo koi Khudawand par dil se iman la- 
kar phir paida hiia hai, aisa shakhs kafir o badzaton men apna iraan 
kuchh der tak na chhipa sakega. Hargiz nahin. Jis tarah ki ham 
apne aziz rishtadaron ko piy^r karte, aur us piyar ke zahir karne men 
hargiz sharminda nahin bote, aise hi imandar ^dmi Khudawand I'sa 
Masih ko goya apna bhai samajhkar, aur nihayat piyara jankar, har- 
giz us ke nam se sharminda na hoga. Barl^hilaf is ke jis tarah ki 
koi hamare bhai ki bad^oi o beizzati kare, to hamara dil is bat par 
garm hota hai, waisd hi wuh admi, ki jis ka dil tabdil ho, un ke bich 
men, jo ki Khudawand ko haqfr j nte, aur us ki badgoi karte bain, 
us ki mahabbat se garm dil hokar kharaosh na rah sakega. Hargiz 
nahin. Wuh to shdd o khush hokar apna iman aur us mahabbat ko 
jald zahir kareg^ ; kis liye, ki us ko yaqin i kamil hai, ki Khudawand 
hamare waste miia, aur mujhe is zindagi men us ki salib se bahut ta- 
salli o taskin hasil hiii, aur akhir hayat i abadi basil hogi. Maio us 
ki tarif o shukrguzari men hargiz khamosh na rahkar, bari khushi o 
mahabbat se mashgiil rahunga. Han, agarchi mujhe, mere imam ke 
sabab, ma bap, aur ghar bar, sab kuchh, chhorna pare, balki un 
ke satane aur iza dene se mujh ko bahut taklif ho, tau bhi khush ra- 
hiinga, Khuda ke pak khadimon, yane Piilus o Silas ki manind, jo ki 
qaid men rdt ko git gate, aur Allah ka shukr bhi ada karte the ; aur 
phir Yuhanna o Yaqiib ki manind hunga, ki jinhon ne bahut mar kha- 
ke Khuda ka shukrkiya, ki we Khudawand ke nam ke waste dukh 
uthane ke laiq gine jate the. Pas, ai aziz parhnewale, bakhubi jana 
chahiye, ki sachche imandaron ke dil par iman ki tasir yun hi hai. 
Aur we log, jo ki sharm ke sabab se Masih ka iqrar nahin karte, kisi 
tarah us ki badshahat mcQ dakhil na honge ; kyiinki Liiqa ke 9 bab, 
26 ^yat men likha hai, Jo koi mujh se aur raeri baton se sharminda 
howe, us se admi ka beta bhi jab apne, aur bap, aur muqaddas firish- 
ton ke jalal ke sathawega, sharminda hoga. So ai bhai, bhiil mat 
kar. Bahut log ba sabab dar aur sharm ke apna iman poshida rai\hte 
hain ; lekin isi se saf roshan hai, ki un ka iman durust nahin. Jo du- 
rust hota, to we hargiz sharminda na bote. Aur agar tera iman tu- 
jhe itni himmat na de, ki tii admion ke dar ko tark karke Khudawand 
ka shagird bane, to tera im^n durust nahin ; kyunki sachche iman ka 
ek nishan i sachcha yihi hai, ki us ka lanewala admion se sharminda 
nahin hota. Par koi kahe, ki Main sharminda nahin hota ; to kya 
is se sdbit hiia, ki mera dil badal gaya, aur mera iman durust hai ? 
Jawdb yih, ki jo wuh kisi lalach, yi garur, ya aur kisi badkhwahish se 
apna iman zahir kare, to us zahir karne se us ko kuchh fdida na ho- 
gi, kyunki Khuda i barhaqq, jo ki ahm o dand hai, aise kam ko niha- 
yat nafrati jdnta hai, aur apne paiv kalam men farmlta hai, ki tamara 
jhuthe makkar sare badkaron ke sdth apna hissa jahannam men p^- 
wenge. So jdno turn, ki faqat wuh shakhs, jo dil ki halimi o Khuda 



82 SAR I NAU PAIDA HONE MEN. 

ki mahabbat se imdn lakar usi iman ko zdhir karta hai, Allah k^ pa- 
sandida hoga. 

Dusri aUmat nai paidaish ki yih hai, yane Ruh tl Quds ki gawahi ; 
jaisa ki Rumion ke 8 bab, 16 ayat meo hai : Ruh ap hamari ruh ke 
liye gawihi deti hai, ki ham Khuda ke farzand hain. Pas is ke yih 
mane nahm, ki Ruh ul Quds buland avvaz se pukarke gawahi de ; 
hargiz nahin. Magar us ka matlab yih hai, ki Ruh ul Quds un nek 
phalon ko, jo ki kalam i muqaddas men Ruh ke phal kahlate hain, 
ham men paida karta hai. Aur wuh phal yih hain, (dekho Galation 
ke 5 hih, 22, 23 ayat men,) mahabbat, khushwaqti, salamati, burdbari, 
mihrbani, neki, imandari, raulaimi, parhezgari ; koi shariat aison ke 
barkhilaf nahin. Pas, jis tarah ki ham aur logon ko un ke kamoo se 
pahchante hain, so usi tarah apnehi dil ki halat ko us ki adatoQ. se dar- 
yaft kar sakte hain. Maslan, in ayaton men marqum hai, ki Ruh ka ek 
phal mahabbat hai. Yane jis ka dil tabdil hiia, wuh zarur Khuda se 
mahabbat rakhega ; aur balki sab admion ko bhi piyar Aarega ; kyiin- 
ki we gunahgar hoke najat ke muhtaj hain, aur Khudawand fsa Masih 
par iman lane ke bagair we hameshe ke azab men parenge. Yih jan 
kar wuh admi, ki jis kd dil tabdil hua, us mahaljbat ke biiis un ko us 
buri halat se bachane ke liye sargarm hokar bahut mihnat o koshish 
karega. Pas, jo shakhs ki apni haqiqi halat ko daryaft karna chahe, 
to apne dil se yun sawal kare : Kya yih mahabbat ham men pai jati 
hai, ki nahin } Agar yih mahabbat kisi men maujud ho, to zariir is 
se zahir hoga, ki wuh shaikhs Khudd ka kalam, vane injil ke parhne se 
ki jis men us ki sifaten khiib rosh an hain, khush o khurram hoga. 
Alawa is ke us ke dil men yih bara irada bhi maujud hoga, ki main 
Allah i bartar ki manind gunahon se mubarra hokar kamil baniin, jai- 
sa ki Mat. ke 5 bab, 48 ayat men hukm hai, ki Turn kamil ho, jaisa ki 
tumhara Bap, jo asman par hai, kamil hai. So chahiye ki ham 
chashm i insaf se apne dil ki halat par gaur karen ; to asani se ma- 
lum hoga, ki yih phal ham men paya jata hai, ya nahin. 

Phir Ruh ul Quds ka dusrd phal salamati hai, yane dil ki ^siidagi 
o tasall), jo ki nai paidaish men basil hoti hai. Naj paidaish se pesh- 
tar admi ko bahut si ghabrahaten o dar ; par bad us ke aram o tasal- 
li dil men maujud hoti hai ; is liye chahiye ki ham sab apne apne hai 
par khiyal karen ; tab to asani se mahim hoga, ki yih barkat hameu 
hasil hui, ya nahin ; yane nai paidaish. So kya hi munasib o bihtar 
hai, ki ham apni halat par ap hi g^ur karnewale hon ; kyunki we, jo 
befikr hain, bhul men parke ap ko hal^k karte hain. Ai parhnewalo, 
kya tum befikr o beparwa hokar halakat ki rah par chalte ho } Aisa 
na howe. Bihtar to yih hai, ki tum apne hai par be tarafdari ke ins^f 
se socho, taki apni kamzorion aur tabiat ki buraion se khabardar ho- 
kar turn apne ko madad i Ilahi ke muhtaj samjho, aur Allah par bha- 
rosa rakho. Tab to is ummed se tumhen nihayat khushi o tasalli basil 
hogi, yane ki jis ne hamare dil ko badal dala, so hi hamare badan ko 
goya apne rahne ka ghar samajhkar ham men rahega, aur zariir waqt 
i akhir ham ko apni badshahat i asmani men ddkhil karega. 

Bas, iipar ke baydn se yih tin natije nikalte hain. 



SAR I NAU PAIDA HONE MEN. 83 

1 . Ruh ul Quds Khudd hai ; kyiinki gunahgaroQ ka dil phir paidd kar- 
na aisa mushkil hai, ki faqat qudrat i Ilahi se waqii men ata hai. So 
jab ki yih kam, yang nai paidaish. Ruh ul Quds ke fazl se hoti hai, to 
us ke Khudd hone men shakk nahin. Aur jo log ki us se inkar kar- 
ke us ki beizzati karte hain, so halak honge : jaisa ki Marqas ke 3 
bab, 29 ayat men hkha hai, hi Jo koi Ruh ul Quds ki zidd merj kafir 
thahare, us ki muafi abad tak na hogi, balki wuh azdb i abadi kl saza 
uthawegd. Ai aziz parhnewalo, apni besh qimat jan ko halak at meo 
na dalo ; balld Ruh ul Quds ki Uluhiyat ko qabiil karke us ki minnat 
karo, taki us ki tasir se tumhare dil tabdil hokar pak hon. 

2. Zahir hua, ki bihisht nihdyat pdk maqdn^ hai, ki jis meo gunah- 
gir dakhil hone ke laiq nahin. Agar wuh laiq hota, to phir paidd 
bona kya zarur tha ? Lekin is liye ki wahan napak chiz ko dakhl nahm, 
Khudawand dp farmdta hai, Agar koi phir paida na howe, to wuh 
Khudd ki badshdhat ko dekh nahio sakta. Hdn, bar ek qaum ki aql 
is bat par qail hai, ki napak Allah ke huzur na rahne pawega. Bhala, 
is ka kya zikr hai, ki bihisht aisa napak maqam ho, ki jis men buri 
khwahishen o bad irade pure ho saken ! Lekin mutabiq mazhab i 
Hunud o ahl i Islam ke, bihisht ek shahwat khana hai, ki jis men na- 
pak o shahwat parast apni khwahishon ko piira karen. Afsos, afsos 
hai ! Aur isi bhiil se ye donon mazhab galat thaharte hain. Pas, 
un sabhon se hamari iltiraas yih hai, ki aise nalaiq mazhab par bha- 
rosa na rakhen, par unhen ehhorkar hamare Khudawand se ruju hon, 
jo ki tumhare gunahon ko muaf karke ba wasile Ruh ul Quds ke 
tumhari buri adaton ko bhi diir karega. 

3. A'dmt Ico mundsib naMn, ki apne kdmon par hharosd rakhe, yd 
faMir kare, goya ki wuh ap apne dil ko badal sakta hai. Hargiz nahin. 

Yih tabdili sirf Ruh ul Quds ki tasir se hai, aur usi ka shukr o tarif 
karna wajib hai. So bara afsos hai, ki aksar log apne kamon par 
magrur hokar, apne dil se yun guftagu karte hain : Main ne is qadr 
Allah ka ndm liya ; main ne panchon waqt namaz parhi ; main ne itne 
riipae khairat men diye ; main to Allah ki nazar mea bahut nek bun. 
Par afsos hai, ki yih log apne dil ki haqiqi khaslaton se nawaqif hokar 
basabab guriir ke apne ko halak karte hain ; jaisd ki Khuda ke kaldm 
men likha hai, ki halakat se pahle takabbur, aur zawal se age dil kd 
gurur hai. Han, aise log to zarur dozakh men dale jaenge ; kyunki 
Allah ke nazdCk gurur nihdyat nafrati chiz hai, jaisd ki phir us ke ka- 
lara, yane khatt i Yaqiib ke 4 bab, 6 dyat men hai, ki Khudd raagriir- 
on se muqdbala karta, par garibon ko fazl bakhshta hai. 

Pas, chahiye ki ham sab apne dil se ajiz o farotan hokar, apne tain 
be takalluf o riya ke Alldh ke supurd karen ; aur jo kuchh neki yd 
pakizagi ham men maujud ho, us ke waste Alldh kd shukr bajd Idwen ; 
kyunki bakhshnewdld wuhi hai. Amin. 



84 TAQADDUS Kf BABAT. 



XIII. 



TAQADDUS KT Bi^BAT. 
Rev. J. H. Budden ki' tasni'f. 



Taqaddus kipairaui karo ; us hag.air koi Khuddwand ko na dekhegd. — 
Ibr. 12; 14. 

Inba'n ki ruhani halat is zindagi men aisi hai, jaise koi shakhs, jism 
ke haqq men nihayat bimar, balki jankandani ke alam men pard ho ; 
aur hakim ke taur par mazhab ; aur din ka kam yih hai, ki is bimar 
adhmua ko bhala changa aur bahal kar rakhe ; aur jis tarah kachche 
tabib aur nim hakim, jo bimar ke marz se kuchh waqif nahin, aur ilm 
i tib kuchh nahin rakhte, tau bhi sihat bakhshne ka wada karte, is 
dunya men bakasrat milte hain, is hi tarah bahut jhuthe aur naqis din 
bhi is jahan men phail gae hain, jo " t^huda ki bint i qaum ke ghao 
ko yih kahke zahir meQ changa karte hain, ki Salamati, salamati, jab 
ki salamati nahin hai :" aur jis tarah sachche aur pakke hakim ka 
dastur yih hai, ki pahle hi pahal bimari ki asl aur jar ko daryaft karke 
pakar lewe, aur kisu na kisu dhab se dafa kare, us hi tarah sachche 
din ka bhi khass nishan yih zarur hoga, ki taba i insan ke ruhani marz 
^^ j^r» y^ne gunah ko ukhare, aur sab se pahle us ke nest karne ke 
liye tash^his farmawe. 

Chunanchi ham apne paktarin iman men dekhte hain, ki pahle to 
amali gunahon ke aur un ki tasiron ke nest Karne ke liye wuh hamare 
Khudawand Tsa Masih ke kafara ko muqarrar karta hai, jo ek aisi hai- 
rat afza aur hikmat amez tadbir hai, ki jo koi us par iman lane se us 
ko qabul karta hai, zarur us ke sare amali gunah jitne hiie hon, ek 
lakht muaf ho jate hain. Lekin is par to qanaat nahin karta hai, bal- 
ki age barhke yih tajwiz bhi karta hai, ki wuh kharab aur gunah alu- 
da tabiat ko, jo bizzatihi harek insan rakhta hai, nae sir se paida kare, 
jab tak ki gunah ka harek nam o nishan bilkull nest na ho jae. Kyun- 
ki jab tak yih buri tabiat bahal rahe, to faqat guzre gunahon ki muafi 
se kya hdsil ? Age ki tarah is hi jar se beshumar gunah phirbarhen- 
ge. Alawa is ke hamari ayat se yih bhi khabar milti hai, ki aisi tabiat 
ke sath koi Khudawand ko na dekhega. So is waqt ham is bat ka 
charcha karte hain ; aur Khuda apna fazl bakhshe taki is ke wasile se 
hamare sust dil usk^e jaen. Amin. 

I. Is charcha ki tartib mee pahli bat yih hai, ki taqaddus ke kya 
mane hain } 



TAQADDUS KV BABAT. 85 

II. Dusri b^t, ki insin us ko kis tarah hdsil kar sakta hai. 

III. Tisri bat, ki us ke hasil na karne se kya natija niklega. 

• 

I. Pas, taqaddus se kya murad hai ? Is lafz ki asl quds hai, aur 
quds ke mane ash' pakizagi, yane wuh, jo har tarah ki napaki aur gunah 
se bahut diir hai : chunanchi Khuda ki Rub, Ruhul Quds kahlati hai. 
Is se ek ism i sifat nikalta, yaneQaddus, jis ke mane wuh, jo yih quds 
apni zat men rakhta hai : chunanchi pak firishte Khuda ke huziir men 
tan'f karte hue yih pukarte haiy, hi " Quddus, quddiis, quddus, Khu- 
dawand Khudci, zabit ul kull, jo tha, aur jo hai, aur jo ^newaU hai.'* 
Phir siwa is ke ek aur lafz hai, yane muqaddas, jis ke mane pak kiya 
gaya hai ; yane, wuh jo bizzatihi pak nahfn hai, par kisi wasile se pak 
kiya gaya ho : mislan, kisan jo gunah ke sabab se napak hua, par Khu- 
da ke fazl se, aur iman lane se pak ho jata hai, tad wuh muqaddas ban- 
ta hai. Phir is halat ka ek nam yane yihi lafz taqaddus hai ; so us se 
kya murad hai, yane wuh us shakhs ki halat ka nam hai, jo pak kiya 
gaya ho. Quds ke mane wuh pakizagi, jo asli hai, mislan Khuda ki ; 
taqaddus, wuh pakizagi, jo paida hui, mislan insan ki. 

Par agar ham is maktub ke musannif ke mutabiq Miisa ki shariat 
par zarra gaur karen, to yih bat aur roshan ho jaegi ; kyunki us meft is 
taqaddus ka zikr aksar kiya jata hai. Ham parhte bain, ki wuh mas- 
kan, jis men Khuda ki bandagi ki jati thi, aur we kahin, jo bandagi kar- 
te the, aur qurbangah aur bartan bhi sab muqaddas the. Musa ne 
hukm farmaya, ki fulane rasm bajalane se yih sab chizen muqaddas ki 
jaea ; aur ki muqaddas hone ke bad we faqat is hi kam, yane Khuda ki 
khidmat aur bandagi men kharch howe|i- So is ki asli matlab yih 
hai, ki we admi aur we chizen, jo ^huda ki khidmat par muqarrar hon, 
sare aur kdmon dunyawi aur jismani se alag ki jaen, taki faqat !^huda 
ki J^hidmat men istiamal ki jaen ; aur is tarah we muqaddas ban gain. 

Pas, yih sab jismani baten, jo Musa ki shariat men thahrai gai thin, 
Masihi zamane men riihani taur par samjha chahiye. Chunanchi Pat- 
thras ke pahle khatt men hkha hai, ki ahl i Masih " kahinoij ki muqad- 
das jamaat ho jate, taki riihani qurbaniau, jo Tsa Masih ke waste se 
Khuda ko pasand hain, guzranen." Phir Timtaus ke dusre khatt men 
likhd hai, ki " Agar koi apne tain zalil istiamal se saf pak kare, to wuh 
hurmat ka bartan aur mumtlz, aur Khudawand ke pas aziz, aur harek 
achchhe masraf ke liye muhaiya hoga." So in baton se saf zahir hai, 
ki kamil Masihi taqaddus ke aslf mane yih hain, ki jis tarah shariat ke 
waqt koi bartan, ya jagah, ya admi, dunyawi aur jismani kamog se alag 
kiya gaya, taki ^huda hi ki khidmat men kharch ho, usi tarah Masihi 
zamane mcQ, imandar shakhs apne tain dunyawi garazon, aur jismani 
khwahishon se alag karke ruhani qurbangah par tasadduq kare, taki 
faqat Khuda hi ki ^^hidraat men masrilf ho. Chunanchi Pubis rasiil 
RumioQ ke maktub men kahta hai, ki " Pas, ai bhaio, main Khuda ki 
rahmaton ka wasta deke tum se iltimas karta hiirj, ki tum apne bada-- 
non ko Khuda par taqdis karo, taki qurban i zinda o muqaddas o pa- 
sandida ho, ki yih tumhdri jani khidmat hai." 

Lekin is muqaddame men ek aur bat ka zikr chahiye ; yane, ki pu- 
rine ahd men koi bartan, bajuz muqarrar hu€ hukm ke mutabiq, pak o 
H 



^6 TAQADDUS Kf BABAT. 

muqaddas nahin ho sakta tha. Agar koi is bat ki jurat kare, ki kisi 
dusre taur par kisi chiz ko muqaddas thaharawe, aur maskan ke kam 
men Idwe, to wuh namanziir hota, aur siwa is ke maurid i gazab tha- 
harta. Chunanchi Ahbar ke 10 bab mea likha hai, ki " Nadab aur 
Abihu donon bete Harun ke, harek ne un se apne udsoz liye, aur us 
men ag bharke us par bakhiir dala, aur ek ajnabi ag, jis ka Khuda- 
wand ne un ko amr na kiya tha, riibarii Khudawand ke guzrani. Tab 
ag Khudawand ke huziir se nikh', aur un donon ko kha gai, aur we 
Khudawand ke samhne mar gae." Is tarah bhi, Masihi ahd merj ek 
rah thahrai gai hai, ki jis se insan ruhani qurbani guzranne ke liye 
Khuda ke pas jaen ; yane, Tsa Masih ke wasile se, jis ne kaha hai, ki 
"Mail} rah hun," " koi Bap ke pas nahin ja sakta hai, magar mere 
wasile se." So k<(mil taqaddus ki khassiyat yih hai, ki I'sa Masih par 
iman lane ki rah se howe, " jo hamare liye Kbuda se hikmat, aur sa- 
daqat, aur taqaddus, aur azadagi hai." Pas in baton se malum hot4, ki 
agar koi Khuda ki muqarrar ki hui rah ko tark karke kisi dusrirah se 
apne tain Khuda par taqdis kare, to wuh hargiz manziir nahin ho 
sakta. 

Gharaz, ki yih taqaddus imandaron ki ek khassiyat hai, jo Khuda ke 
fazl se dil men paida hoti hai, aur amal men nazar ati. Jis waqt ki 
fikrmand gunahgar, Tsa Masih par iman lane se, apne gunahon ki 
muafi hasil karke apne dil men arara o tasalli pata hai, aur yih bhi 
dekhtd hai, ki yih sab fazl I'sa Masih ki mahabbat se inayat hua hai, 
to us ke dil men is hi tarah ki mahahbat bhi piida hoti hai, aur wuh 
nihayat arzumand ho jata hai, ki kisi tarah se apnf mahabbat zahir kare. 
Chunanchi jis tarah ki Tsa Masih ne us ki khatir apni jan de di, us 
tarah wuh Tsa Masih ki khatir apni jan de dene par taiyar hai : aur 
haqiqat men wuh ek ruhani taur par aisa hi to isarta hai ; " Kyiinki 
Masih ki mahabbat us ko khainchti hai ; ki wuh yih samjha, ki jab ek 
sab ke w^ste miia, to sab murdathahare : aur wuh sab ke waste miia, 
t^ki jo jlte hain, so na apne liye, balki us ke liye, jo un ke liye miia 
aur phir utha, age chalke jien." 2 Karantioij ka 5 bab, 14 ayat. 
Phir " wuh apna nahin hai, kyunki wuh qimat se mol hya gaya hai ; 
pas apne tan se aur apne man se, jo Khuda ke hain, wuh Khuda ki 
taqdis karta hai." I Karantion ka 6 bab, 20 dyat. 

Muwafiq is ke aise kamil muqaddas ki garaz yih hai, ki apni harek 
bat se aur bar kam se Khuda ka jalal zahir kare. Us ke amal ki nok 
jhonk to yihi hai ; us ke sare ^fl;iiyal aur harek khwahish is hi bat par 
mutawajjih hoti hain- "Zindagi us ke hye Masih hai." Balihaz is 
ke us ka harek kam muqaddas hota, goya ek ruhani qurbani hai, jo 
Khuda ko manziir aur pasandida hai. Balki jo gairon ke haqq men 
taqaddus se khali ho, us ke haqq men us ki garaz ki badaulat muqad- 
das ho jata. Kya muzayaqa ki wuh pas-t halat men ho, ya kamine 
ashgal meo mustaid rahe } Ek hi bat hai, ki wuh muqarrab firishta 
ka kam kare, ya qaidi ke taur par sarakon men raihnat uthawe ; kyiin- 
ki " khate pile sab kuchh karte hiie, wuh sab kuchh Khuda ka jalal 
zahir karne ke liye kart^ hai." 



TAQADDUS Kf BAB AT. 87 

II. Pas, taqaddus ka bayan ho chuka ; aur ab dusri bdtyihhai, ki in- 
sdn taqaddus i mazkiir ko kis tarah hasil kar sakta hai. 

Hamari ayat me^ likha hai, ki us ki pairaui karo ; ki jis se yih daU- 
lat ki jati hai, pahle, ki bagair pairaui kiye wuh hasil nahin ho sakti ; 
aur diisre, ki pairaui karne se wuh zarur h^sil hogi ; warna, to yih ba- 
ten ek tarah ka tanz hotm, jaise ki koi kisi langre se kahe, ki Uth, aur 
mere sath chal, to main kuchh kuchh dunga, jis hai ki wuh chal nahin 
sakta hai, aur aisi bat to shan i Khuda se bahut baid hoti. 

Lekin pairaui karne men shayad ek bhari matlab poshi'da hai, jis 
ka kholna ham ko lazim hai. So ab ham tahqiq karte hain, ki pai- 
raui karne men kaun kaun si baten milti hain.. Aur 

Pahh, taqaddus ke pairau men zarilr yih bat hogi, ki wuh apne tain 
is taqaddus se khali janeg^, kyunki agar wuh abtak muqaddas ho 
chuka, to kis w^ste taqaddus ki pairaui karta hai? Aur haqiqat men 
vih insan ki asli halat hai. Kaun aisa shakhs hai, jo ap se apni marzi 
ko tark karke Khuda ki marzi par chalta hai ? Barkhilaf is ke har 
koi jab tak ki Khuda ke fazl se us ka dil nae sir se paida na ho, faqat 
apni hi marzi par chalta hai, balki yih bhi guman kartd hai, ki aisa kar- 
na wajibi hai. 

Dusri bat, ki taqaddus ke pairau ki samajh men us se khdli bona ek 
gazab hoga ; aur isi waste wuh us ki pairaui karta hai. Aur yih thik 
samajh hai ; kyvinki is men ki koi ^ihilqat taqaddus se khali ho, kaisi 
buraian railtin ! Aisa .shakhs goya Alqadir ko anguthd dikhlata hai. 
Jis waqt ki Khuda hukm farmatd hai, ki meri marzi par chalo, yih ja- 
wab men, shayad zuban se nahin, magar dil aur amal ke muhawara se 
kahta hai, ki Kya muzayaqa! main apni marzi par chalunga. Khuda 
Taala ko yih haqir janta hai. Jis waqt ki Khuda Taala kahta hai, ki 
meri marzi par chalne se tujh ko bara faida hoga, yih jawab deta hai, 
ki Nahin to, apni marzi par chalne se ziyada faida hoga ; aur yiin Khu- 
da Taala ki danai ya sachai ko haqir janta hai. Balki is men Qadir i 
Mutlaq ki qudrat ko bhi haqir janta hai ; kyunki yih guman karta hai, 
ki us hi se us ka haqq chhin lene men wuh besaza thaharega. " Kya 
insan Khuda ko lutega ?" Mai. 3 : 8. " Kya ham Khuda ko rashk khi- 
laya chahte hain? Kya ham us se qawitar hain t" 1 Kar. 10: 
22. Albatta is men bara gazab hota. Chunanchi taqaddus ka pai- 
rau aisa bhi janta hai, aur khiyal karta, ki agar main is hi halat men 
mariin, to ky^ qiyamat tutegi ! Aur is live basar o chashm taqaddus 
ki pairaui karta hai. 

Tisri bat, jo taiib i taqaddus men zahir hogi, so yih hai, ki us ke ha- 
sil karne men apne taiij natawan aur nachar samjhega. Han, bawajii- 
de ki us ki pairaui kiya karta hai, balki us ki pairaui karne se bhi yih 
bat daryaft hogi. Shayad ibtida men us ne aisa khiyal nahin kiya, 
balki yih guman kiya, ki abhi to main apni tajwiz fcur kshish ke zor 
se muqaddas ban jaunga ; magar fauran yih malum hua, oi jis qadr wuh 
koshish kiya karta, usi qadr wuh maglab ho jata. Us ke dil ki napaki 
jo thi, so dil hi ke khilwat khana aur raandonm en poshida rahi ; par 
jis waqt ki wuh us ke nikalne ki koshish karta, to jhat afaioQ ke bach- 
chon ki manind charon taraf bakasrat uthti hai, aur us ki mihnat n^- 
ummed aur abas malum hoti. Par aisi halat meo zariir ek aur, yane 



«8 TAQADDUS KF BABAT. 

Chauthi bat, nazar awegi', ki is muqaddame men wuh apna il^j faqat 
Khuda hi ki qudrat, aur fazl aur marzi parmauquf janeg^. Sachhai. 
ki harek danyawi niamat ke liye ham Parwardigar,i alam ki marzi par 
mauquf hain ; agarchi asami apni zamin jote aur bowe, bagair barakat 
i Khuda ke kuchh phal nahiQ niklesa. Bawajiide ki bimar saikaron 
tadbiren kare, bina fazl i liahi ke kuchh nahin ban part^. Par kitna 
ziyada Ruh ki barik baton meij us ki madad zurur hai ! Alalkhusus 
aise muqaddame merj, ki jis meo insan ko apni khwahish aur tabiat ke 
barljihilaf barabar larai karni parti. Aisihalat meo insan kya kar sak- 
ta hai ? Kaun bagair madad i iJahi ke apni marzi ko tark kar gakta 
hai, taki dusre ki marzi par chale ? Yih bhi taqaddus ka pairau janta 
hai. Chunanchi apna sira muqaddama Khuda ke hawala karta hai, 
aur is hi sabab se us meo 

Panchwin bat pai jati hai, vane ki jo tadbiren aur wasilofl ko is mu- 
qaddame meg Khuda Taala thaharata hai, so khushi aur shukrguzari 
ke sath wuh qabul karta, aur kam men lata hai. Waste gunahon ki 
magfirat ke I'sa Masih ke kafare aur beshqimat lahu par piira bharosa 
rakhtd hai. Ruh ul Quds ki madad aur fazl ke liye us hi ke kam aur 
sifarish ka zikr karta hai. Dua mangne men mashgul rahta hai. Pak 
kitabon ka charcha aur gaur kart?i hai. Buzurg muqaddason ke, aur 
khass karke Khudawand Tsa Masih ke kamil namuna par bare shauq 
aur shafqat ke sath nit mulahaza kiya karta hai. Fazil imanddron se 
dosti aur suhbat ta maqdur apne rakhta hai. Gunahgaron ki mashwa- 
rat par nahirj chalta, ^ihatakaron ki rah par khara nahin rahta, thattha 
karnewalon ki majlis men nahio baithta. Harek bat se, jis ka zahir 
bad ho, dur rahta hai, taki Khuda, jo sulh ka b^ni hai, ^p hi us ko bil- 
kull pakiza kare, aur us ka sab kuchh, yane us ki ruh, aur nafs, aur ba- 
dan, hamare j^hudawand Tsa Masih ke ane tak, be ilzam mahfiiz rahe. 

Pas, is taqaddus ke basil karne ke liye yih panch baten, jin ka zikr 
upar hua, zurur hain ; yane pahli, ki ham apne tain bizzatihi taqaddus 
se khali janeQ ; dusri, ki ham yih halat ek bara gazab samjhen ; tisri, ki 
ham is kam men apni natawani aur nachari se waqif howen ; chauthi, 
ki ham apna ilaj Khuda ke fazl par mauquf janen ; aur panchwin, ki 
ham us hi ki tadbiren ko is muqaddame men dil o jan se qabul karefi, 
aur jidd o jihd karke kam men lawen. Haqiqat men taqaddus ki 
pairam karna yihi hai ; aur bilashakk agar koi is taur par us ki pairaui 
kare, to Khuda ka fazl us ko inayat hoga ; aur zurur akhir ko us ka mat- 
lab bar awega ; shayad ekaek nahin ; balki yaqin hai, ki aisa bara kam 
fauran tamam nahin ho jaega, lekin darja ba darja age barhke, aur 
taraqqi pata chala jaega. '* Agar wuh in baton par taammu) kare, aur 
unhlri ka ho rahe, to us ki taraqqi sabhon par zahir hogi," aur " wuh 
jo hai, so sad^qat men Khudawand ka munh dekhega ; aur jab wuh us 
ki surat par hokar jage, to wuh ser hoga." 

III. Tisrihdt, ki is taqaddus ke basil na karne se kya natlja niklega ; 
yane, jo hamari dyat meu likha hai, ki us bagair koi Khudawand ko 
na dekheg^ ; ham us k^ charcha karte hail}. 

Yih b^t to ham ko nahin malum, ki kyd muqaddas log jo Khudawand 
ko dekhenge, so jis tarah ki filhal ham jismanl ankhon se kisi par 



TAQA.DDUS KF BA'BAT. 89 

nazar karte hain, dekh^nge, ki naWn. Is men to ek bari bhed hai ; 
kyiinki wuh, jo mahz aur khalis nih hai, jaisa ki Khuda, so kisi ki 
nazar men nahin &ti. Par Khuda ki qudrat se baid nahin hai, ki apne 
tain muqaddason ki ruh par aise taur se zahir kare, jo binai ke bara- 
bar howe ; aur Khuda ke kalam men saf khabar hai, ki isi tarah se 
muqaddas aur sharir donon adalat ke din us ko dekhenge. Magar 
is men shariron ko kuchh firhat ya nekbakhti nahin hogi ; aur galiban 
yih to is ayat ke mane howen. So ham bayan karte hain, ki yih kis 
wajh se hai, — 

Pahli, ki Khuda Taala ki mutbarrak zat aisi qudus hai, ki har tarah 
ki n^paki aur gunah se nihayat nafrat rakhti hai : apne rubarii men 
us ki barddsht nahin kar sakti. Is jahan men albatta Khudd Taala 
gunahgaron par bhi tars khata hai, aur un ko halak karne se baz 
rahta ; par yih to is bye hai, ki sh^yad we tauba karen, aur iman lane 
se muqaddas ban jaen. Lekin jis waqt ki qabiiliyat ka din guzar 
gaya, aur azmaish tamam hui, aur we hanoz farmanbardar na hue, tad 
yih mihrhani mauquf hogi. Khuda Taala ke dil men un ke liye kuchh 
tars bhi baqi na raheg^, aur na un ke dil mea ummed. Sad afsos, ki 
befikr gunahgar apni aqibat par gaur nahin karte I 

Dusri wajh, ki agar ham guman karen, ki Khuda Taald apni zat ki 
dushmani aur mukhalifat baz rakhe, aisa ki gunahgdr aur napdk rdh 
us ke huzur men khara hone pawe ; tau bhi wuh ap us quds ke huzur 
ki bardasht nahin kar sakta. Us quds ki raunaq ki jot se wuh ya to 
andha ho jata, ya us ki chamak se apni napaki aur makruh halat ko 
aise taur par dekhta, ki sharm aur ghin ke mare wuh marta. Aur 
yih bat tonafaqat khiini, aur zani, aur matwale, aur chor ke haqq men 
sach hai ; balki aksar admion ki babat bhi jo dekhne men nek hon, 
aur shayad apne tain sadiq, aar rastbaz, aur Khuda tars jante hain ; 
magar haqiqi taqaddus se khali hain. Mumkin to hai, ki dunya ke 
muamalon men we sachche thaharen ; jismani shahwaton se parhez 
karen ; insan ki mahabbat se mamur howen ; khairat aur sakhawat 
men mustaid rahen ; balki namaz aur bandagi men bhi nit hazir 
howen. Par Khuda ki haqiqj mahabbat un ke dil men nahin hai ; 
us ki marzi par we nahin chalte hain ; us ki sachchi farmanbardari 
nahin karte hain. Aison ke haqq men ham kahte, ki agar we Khuda 
ke huzur men khare hone pawen, to fauran un ki khud pasandi jati 
rahti ; un ki neki ke khiyal gaib hojate, aur we apne tain khud aise 
makruh aur ghinaune dekhte, jaise ki filhal Khuda un ko dekhtd hai. 
Aisi h^lat men kya jan baqi rahti .^ 

Ttsri wajh,k\ agar ham guman karen, ki na faqat Khuda un ki 
bardasht kare, balki we bhi us ki peikizagi ke pas rah saken, taubhi 
us men aur un men kuchh muwafiqat nahin hoti, aisa ki us ki taraf 
se un par fazl nazil nahin ho sakta ; aur agai- ho, to un men nahin 
sama sakta ; kyiinki un ke mel ki jagah kahin nahin hoti. Khuda aur 
gunahgar, yane wuh shakhs, jo haqiqi taqaddus se khali hai, dpas men 
zidd hairj. Aisi ruh, jo Khuda ki sachchi mahabbat se t^hali hai, ruhani 
taur par murda hai, aur murda nih zinda Khuda se kis tarah mul^q^t 
kar sake r A'sman men, jo nur aur zindagi se bhara hua hai, wuh goya 
H h 



90 ASHA I RABBANr, YK FASAH I MASfHr. 

ek kala bej^n aur gair shaffaf pinda hota, ki jis par sari bihisht ki 
roshni kuchh asar nahin karti. 

Chautht wajh, ki aisi ruh, jo taqaddus se khali bo, agarchi Kbud^ 
ke huzur mea howe, taubhi asman ke ashgdl aur khushi ke qabil 
nabin hotf. Un ki asl aur matlab yib bai, ki Kbuda ki marzi puri 
howe. Waban to mahz a qli khushi pai nabmjati ; koi khilqat kisi 
qadr aqil, yd ahm, ya roshan taba kyun nabo, bagair taqaddus ke wabao 
ek haulnak khilqat nazar ati, aur asmani karaon ke bye kuchh byaqat 
nahin rakhti. Khuda ki marzi puri karnd, is kam men khushi pana, 
aur is sabab se us me^ ^hushi pdna, ki yihi to Khudd ki marzi 
hai ; aise kam meo abl i dsm^n mashgul aur garq bote. Lekin wub, 
jis ki khaslat apni marzi par chalne ki ban gai, kyunkar aise ajnabi aur 
mukbdhf k^mon men khushi pa sakta } 

Pdnchwtn luajh, ki aisi napak rub pak abl i asman se bhi mel nahin 
rakhti ; aur is bye us ko asman men bone se kuchh farhat nahin hoti. 
Jis tarah ki koi piicb, aur najis aur bhayanak khilqat hamari nazar 
men ghinauni aur haibatnak bai, usi tarah napak rub asman ki pak 
jamdat kf nazar meu nafrati aur makrub hoti. Kya aisa shakhs un ka 
samhna kar sakega ? Ya sare muqaddason o firishton ki munsifl 
haqir janega .^ Isjahanmento yib mumkin hai, ki fasid o khuni 
tanha jangal men bhag jde, aur waban se intiqam ke bye nekon ki 
rifaqat par, ki jis ne usko apni god men se ^harij kar diyd ho, apni 
hiq^rat aur adawat ki awaz buland kare. Par asmdn men to yib kya 
imkan hai \ Waban unbi'n ki biqarat se wub bilkull shikasta ^hatiri, 
mayusi men dubaya jata. Kyunki likha hai, ki akhir ko sharir zamin 
ki kbdk mea se ruswai aur nafrat i abadi ke bye jag uthenge. 

Hasil i kalam, ki din i Mdsihi ki khubi aur fazilat yib bai, ki us ke 
ru se Khuda Taala mutlaq quddiis bai, us ki shariat quddiis, us ki 
bihisht quddiis ; aur ki abl i Masih ka farz aur nekbakhti yib, ki dil 
o jan se taqaddus ki paraui karen, jis bagair koi Khudawand ko na 
dekhega. 



XIV. 

4SHA I RABBANr, YA FASAH I MASrHF. 
Rev. J. Wilson ki' tasni^f. 



Turn purdne khamir ko hikdl phenko, tdki turn tdzt lu'ihano ; kyunki turn 
bekhamfr ho ; is liye ki hamctrd bin Fasah, yane Masi'h hamdre liye 
qurhdn kiyd gayd hai. — 1 Kar. 5 ; 7. 

Ahl i Maslh jo us waqt Karinth men rahte the, aksar naumurid the, 
aur Masihion ki halat aur huquq se kam ^Y^qif the. Is liye baz dastur i 



ASHA I RABBANf, YA FASAH I MASfHr. 9) 

bemauqa un ki lialisiya men dakhil hue. Bazon ne guman kiya, ki 
apas men wajib hai, ki bhai log sab chizen sharakat meo rakhen. 
Ek shakhs us saho men yahan tak barba, ki apne bap ki jorii ko lekar 
apni thaharai, aur guman kiya, k^ Injil ke ni se yih I'saion ka ain baqq 
hai. Jab yih hal Pulus ko malum hiia, us ne kamal koshish se un ko 
jatiya, ki yih ain shararat hai, aur Injil ki har ek bat ke khilaf. Us 
ne farmaya, ki Us shakhs ko zurur kalisiya se kharij karna, jab tak us 
ki chal se malum howe, ki wuh us harakat kf badi se agah hua, aur 
us se khub pachhtaya ho ; aur unhen chitaya, ki " Thora sa khamir sari 
lui ko khamir karta hai; '' yane, agar thori si shararat ya bad maashi 
tumhare darmiyan jagah pawe, aur mazur jani^jawe, to tumhare tari- 
qa ko bigaregi, aur tumhare dlni iqrar ko batil aur befaida karegi. 
Phir un ko jat^ya, ki " Purane khamir ko nikal phenken, taki tdzi lui 
banen; is liye ki Mudih, jo mi kixfasah hai, un ke liye qurb-in kiya ga- 
ya." Is meo Yahudion k; i:k id i azim ka ishara hai. Mufid hoga, 
ki us id ke ahwal par zara ^aur karen ; to Fasah i Masihi, yane Asha 
i Rabbani ke hal aur haqiqat ko achchhi tarah se samjhe. 

Musa ke age, jab bani Israil upar do sau baras ke Misr ki sakht 
asirj men rahe the, Khuda ne un ki sakht mihnaton par nazar kl, aur 
un ke gam aur ah bharne par kan dhara, aur un ki rihai ki tadblr 
thaharai. Us kar i azim ke izhar aur yaddasht ke liye us ne Firaun 
aur Misrion par kai ajib majare aur balaen nazil kin. Har chand ki 
Firaun ne dekha, aur un . se nih^yat harj uthaya, tau bhi hirs aur 
takabburi ne us ke dil ko sakht kiya. Bani Israil isi mihnaton se us 
ko nafa bara tha, aur us ne un ko jane na diya. 

Akhiran Khuda ne Musa ko farmaya, ki " Israil ke sare guroh se 
kah, ki Is mahine ke daswen din har ek shakhs apne bap ke ghai^ne 
ke waste ek barra, ghar pichhe ek barra, apne liye lewe : — Tumhara 
barra be aib chahiye, nar aur ek salah ho Aur turn use is mahine ki 
chaudahwin. tak rakh chhoriyo : aur Israilion ke firqe ki sari jamaat, 
darmiyan zawal aur garub ke, use zabh kare. Aur we lahii ko leweo, 
aur un gharoji men jahan we use kh^wen, us ke darwaze ki dahni aur 
bain aur upar ki chaukhat par chhirakeQ. Aur we usi rat ko us gosht 
ko bhuaa hiia bekhamiri roti, aur karwl tarkari samet khaweg. 
Aur tum use yun kh^iyo, kamren bandhke, apni jutian panw merj 
pahine hue ; apna asa apne hath men liye hue ; aur tum use jald kha 
lijiyo, ki fasah' (yane guzarn^) Khudawand ka hai. Is liye ki main 
aj rat mulk i Misr men guzar karungd, aur sab pahlauthe insan ke, 
aur haiwan ke, jo us meo hain, marungi ; aur Misr ke sare mabi'idorj 
ko muazzab karunga ; kimain Khudawandhun. Aur wuhlahii tumhare 
liye un ghar on par, jahan jahan tum ho, nishan hoga ; aur main wuh 
lahu dekhke tum se darguzariinga ; aur jab main Misr ki zamin ke 
rahnewalon ko marung^, to waba tum par na awegi, ki tumhen halak 
kare. Aur yih din tumhare liye ek yadgar hoga ; aur tum Khuda- 
wand ke liye is din men id ki mudawamat kijiyo, aur tum apne sab 
qarnoQ men is id ko abad tak adat muqarrar kijiyo." Pas, usi rat 
Khuda ke firishte ne Misr ke muk men guzarkar har ek gharane 
men, jis ki chaukhaton par us chhirake hiie lahii ko na dekha, un ke 
pahlauthe bete ko jan se mara ; ek bhi na bacha. Par jitnon ne Allah 



■92 ASHA I RABBANr, YA FASAH I MAStHI. 

ki baten sach manin, aur apne darwaze ki chaukhaton par thaharae 
hue lahu ko chhirka, we sab sahih salamat rahe ; un men kisi ko harj 
na him. Us bala se Firaun ne hairan aur tarsan«hokar bani Isrdil ko 
jane ki ijazat di. Aur unhon ne apne sdre qarnoo men bamujib i hukm 
Khuda ke, us I'd i fasah, yane guzarne, ki hifazat ki, aur aj tak un ki 
siri pareshani aur shikasta hali men us ki hifazat kiya karte hain. 
Us id i fasah, ya guzarne, ki hifazat se bani Israil ki us bari rihai ki yad 
dunya men qaim aur tazi rahi. Lekin us men bazi chizen tamsili 
thin, jin ke mane Masih ke ane tak kulh' wazih na hiie. Injil men un 
ka khulasa milta hai. Un men se bazon par hhaz karna mufid hoga. 
Us barre ke bab men lazim tha, ki begib, yane khiih bhala changa ho. 
Injii men Masih ek barra i bed% aur beaib kahlata hai. " Turn yih 
jante ho, ki tum ne fani chizon ke, yane rupe sone ke sabab se apni 
maarusi adat i behuda se rihai nahin pas balki Masih ke besh qimat 
lahu ke sabab se, jaisa ki bedag aur beaib bare ke. Ki wuh pesh az 
bina i alam muqarrar hua, lekin zaman i akhir men tumhare liye 
zahir hiia." 1 Pat. 1: 18, 19. Agar barra kisi tarah se mariz ya 
aibdar ho, to us fasah ke laiq na hota. Agar Masih gunah ke aib se 
nirala mubarra na hota, to bani adam ka fida hone ke laiq na hot^. 
Lazim tha, ki us barra ka lahu darwaze ki chaukhaton par chhirka 
jawe, aur jitne ki us ghar ke andar the us ke sabab se bachao pate 
the. Injil men Masih ka lahu " khun i chhirkao" kahlata hai. Ibr. 
12 : 24. Us barre ke bab men hukm hua, ki "us ki ek haddi to- 
ri na jae ;" so Masih ke ahwal men uska khulasa hai, ki jab wuh salib 
par tanga raha, pyadon ne sardaron ke hukm se us ke ham-masldbon 
ki tangen tor dalin, parish ki ek haddi na tori. 

Barre ke bab men farmaya gaya, ki us ka ek tukra sarne na pawe ; jo 
kuchh khaya na jawe, ag se jalaya jawe. Masih ka badan qabr 
men sarne na paya. 

Yun saf malum hai, ki agarchi us id i fasah ka pahla aur harfi mat- 
lab us Misri bachao se mutalliq tha, par us ka ain matlab Masih ke 
kafara ya fida se talluq rakhta tha. Yih bat Injil ke bahut makanon 
se sabit hoti hai. Wuh id i fasah, ya guzarna, Masih ke maslub hone 
tak jari rahd, aur baja hua. Aur Masih ne ap sal ba sal Yahudion ke 
sath us ki muhafazat ki. Aur us arse men waqt ba waqt ima aur 
ishara deta raha, ki nazdik tha jab haqiqi aur asli fida nazar awe ; aur 
wuh, jo zamani aur guzarnewali thi, us men, jo haqqi aur daimi hai, ap- 
na anjam pawe. 

Jab I'sa ko malum tha, ki pahli aur zamlni id ka ahwal pura hua, 
aur apne anjam tak pahuncha, us ne apne shagirdon ke samhne nai, aur 
haqqiqi aur daimi us ke badle thaharai. Usi rat, ki jis men wuh pa- 
karwaya gaya, us ne shagirdon par zahir kiya, ki yih pichhli dafa hai, ki 
main tumhare sath id i fasah ki hifazat kariinga. Aur jab fasah ka 
kam tamiira hiia, us ne " roti li aur us par dua ki, aur tori, aur shagirdon 
ko di, aur kaha, Leo, khao, yih mera badan hai. Tab piyale ko bhi 
(yane shardb kil) hya, aur shukr kiya; phir yih kahke un ko diya, Tum 
sab is men se pio ; kyunki yih nae ahd ka mera lahu hai, jo bahuton 
ke gunahoo ki muafi ke liye bahaya jata hai." Mati 26 : 26. Is 
kam ka matlab us waqt un se chhip^ raha. Lekin bad us ke, ki wuh 



ASHA I RABBANr, YA FASAH I MASrHI. 93 

masliib hiia, aur ji utha, aur asman par charhke Ruh Pak ka inim un 
par undela, tab us kdm k^ matlab roshni men aya. Age se us ne bar 
bdr un ko ishara dekar s^f kaha tha, ki wuh " khidmat lene ke waste 
nahin, balki khidmat karne, aur apni jan ko bahuteron ke fida men 
dene ke waste dunya men aya." Mati 20 : 28. Us ne saf kah4 tha, 
ki us ka jana un ke live mufid hai ; ki jab tak wuh na j^we, Tasalli- 
denewala un pas na awega. Yuh. 16 : 7. Lekin bad us ke ji uthne 
ke tha, ki "us ne un ki samajh ko khola, ki nabion ki kitaben sam- 
jhen, aur un se kaha, ki Yun hi likha hai, aur yiin hi zarur tha, ki Ma- 
sih dukh uthawe, aur tisre din murdon meo se ji uthe ; aur Aursha- 
lim se leke sari qaumon meo tauba aur gundhoij. ki bakhshish us ke 
nam se manadi ki jawe.'' Aur yun hi sab kuchh, jo Miisa ki Tautet, 
aur nabion ki kitabon, aur Zabi'ir men us ke bab men likha hai, pura 
hua. Luka, 24 : 44 — 48. Tab un ko sujh pari, ki id i fasah apna 
anjam aur insiram tak pahuncha, aur age ko fasah i Masihi, yane Asha 
i Rabb^ni, jis men roti aur sharab Masih kl fidai maut ki nishanian 
hain, us ke badle men mastamal hoga. 

Pas, yih ek rasm i zikari hai. Lekin kis chiz ka tazkira ? In do 
chizon ka tazkira ; yane, Masih ne hamare badle- gunahgar mahsub ho- 
kar kaisa bhari bojh hamare gundhon ka utha liy^ — aur hamare liye 
kaisi bari najat ko apne beshqimat lahu se mol liya. 

In do batofi ki isbat men baze nabi aur hawarioo ki gawahi suniye. 
" Wuh hamare gunahon ke liye ghayal kiya gaya, aur hamari badka- 
rion ke waste kuchla gay^ ; hamari salamati ke live us par siy^sat 
hiii, aur us ke zakhmi hone se ham change hiie. Ham sab bheron ki 
manind bhatak gae ; ham men se har ek apni apni rah par mutawajjih 
hua, aur Khuda ne ham sab ki badkari us par ladi." Yas. 63 : 4 — 6. 
** Aur main Daud ke gharane par, aur Aurshalim ke bashindorj par 
fazl aur duaon ki ruh undelimga, aur we mujh par, jise unhon ne 
chheda hai, nazar karenge, aur we us ke liye matam karenge, jaisa 
koi apne eklaute ke liye matam karta hai ; aur us ke live gamgin ho- 
wenge, jis tarah koi apne pahlauthe ke liye gamgin hota hai." Zak. 
12: 10. "Wuh hamari khatdon ke waste hawala kiy^ g2iy^» 
aur hamari tasdiq ke waste jilay^ gaya." Rum. 4 : 25. l;iliuda ne 
" us ko ; jo gunah se waqif na tha, hamare badle gunah thaharaya, ya- 
ne gunahgar sa suliik kiyd, taki ham us ke sabab llahi rastbazl thaha- 
reo." 2Kar.5:2I. 

" Ab akhiri zaraane men wuh ek bar zahir hiia, taki apne tain qur- 
ban karne se gun^h ko nest kare. Aur jaisa ddmion ke liye ek bar 
mama muqarrar hai, aur bad us ke adalat ; aisa hi Masih ek bar 
sabhon ke gunahon ka bojh uthane ke liye qurban kiya gay^ ; aur un 
ke liye, jo us ke phir ane ke muntazar haiij., bagair gunah ke, wuh 
najdt ke liye phir zahir hoga." Ibr. 9. " Us ne ap apne badan 
men hamare gunahon ko salib par uthi liya, taki ham gunahon se 
chhutke rastbazl men chalen ; jis ke mar kha/je se tum change hiie." 
1 Pat. 2: 24. " Kyunki Masih ne bhi ek bar gunahoQ ke was- 
te dukh uthaya, r^stbaz naraston ke liye, taki wuh ham ko Khuda ke 
nazdik pahunchawe." 1 Pat. 3 ; 18. " Aur Isa Masih ki taraf se, 
jo sachch^ gawah, aur un men se, jo marke jl uthe, pahlautha, aur 



94 ASHA I RABBANr, YA FASAH I MASmr. 

danya ke badshdhon ka sardar hai ; jis ne ham ko piyar kiya, aur 
apne lahd se hamdre yundhoii ko dho ddld, aur ham ko badshah aur ka- 
hin Khuda ke, yane apne Bap ke Hye banaya." Mushahadat, 1 : 6. 

Aisi ayaton ee, jo Injil men bahut hain, wazih hai, ki us ke sare 
imandaron ke gunahon ka bojh us par lada gaya. Aur yih kaisa 
bojh ! Har ek gun^h ek badi i benihayat hai. Bashar ka maqdur nahin, 
ki ek hi gunah ka andaz kare. Aur har ek imandar, jo apne ahwal par 
dhiyan kare, pahchanega, ki us hi ke gunah shumar men l^khon hain, 
jo yad mea awen ; aur jo yad se guzre hain, beshumar. Aur unmen 
bahutere hain, jo nihayat bhari aur beqiyas thaharte hain. So un ki 
kull jama kya hoga ? Har ek zamane, aur har ek mulk ke sare bache 
huoj:). ke gunah us ke mahsub hue, aur un ka bar us par lada gaya, aur 
un ki siyasat us par pari ! Ai sunnewale, tere gunahoo ka shumar 
kitna, aur un ki laiq siyasat kaisi ! Agar sabhon ka bar tujhi par 
lida jata, aur Khuda tujhi se un sabhon ka intiqam leta, to anjam i 
kar kya hota ? Masih i mubarak ne teri khatir un sabhon ki siyasat 
pai. Us ki zati Ilahi ne use sambhala, jab us ka jism i insani tere 
gunahon ke bojh ke niche gor tak dabaya gaya ! Agar wuh faqat 
insdn hota, to aise bojh ke niche kya karta ! Khuda ki pak z^t har 
ek qism ki badkari ke hye " ek bhasam karnewah ag hai." Aur us ke 
nazdi'k tere bad fial aur bad tasauwur kitne hain ? Aur har ek 
ki siyasat abad ul abad tak barhai jae, to un ki haqiqat kya hoti ? Aur 
teri rihai aur salamati ke hye Khuda ne un sab ki siyasat uspar pahun- 
chdi. Isi bat ke tazkira aur yadgari ke hye Asha i Rabbani muqarrar 
hiia. YahiidiOQ ke nazdik id i fasah men us Misri najat i zamani aur 
majazi k^ yadg^r, aur haqiqi, aur abadi najat ka, jo Masih ki fidai 
maut se hasil hiii, ishara tha. Masih ko mahun tha, ki Ilahi ihsdn 
ko bhulna ya haqir janna insani hai. Pas, apne sab pairauon ke Hye 
farmaya, ki waqt ba waqt we thori si roti aur sharab ke istiamal meQ 
us ki fidai maut aur us ka muhasil apni apni yad meo lawen. 

Us ne kuchh hukm nahiij diya, ki sal meri kitni bar us ki muhafazat 
howe. Faqat yihi thaharaya, ki bar bar liowe. " Yih meri yadgari 
ke liye Mi/d karo." — yane jitni bar kah'siya ke amilon ki samajh mcQ 
indal waqt munasib aur mufid howe. Taklif aur tangi ke dinon men 
albatta faidamand hai, ki us ki kasrat howe. Kyiinki aisa karke 
imandar us se tasalli aur dilasa hasil karta hai. 

Mahafizat us ki kab tak bani rahegi ? Jab tak dunya qaim rahegi, 
ya koi imandar us ki musafirat ki taklifon men mubtala howega : 
muwafiq us ke, jo Injil men hai', " Kyunki jab jab turn yih roti khate, 
aur yih piyala pite ho, to tum Khudawand Id maut ko, jab tak ki imik 
d yaioe, dikhate rahte ho." 1 Kar. 11: 26. Jab Khudawand ke 
guzidoa ka shumar kamil ho, aur wuh dunyd ke insaf ke liye phir 
awega, tab yih sunnat tamam aur mauqi'if hogi. Tab tak us ke s^re 
pairauon par farz, aur un ke liye nihayat faidamand hai, ki us k£i 
mahafizat kiya karen. 

Par jis sunnat ki mahafizat yahan tak qaim aur bhari hai, bare 
taammul aur tasauwur ke laiq hai, ki us ki hif^zat kaisi karen, aur us ; 
ki taiyari kya hair Yih bat us ke kalam hi se sikha chahiye. 

1. Pahld, asha i rabbdni meij. sharik hone se agelazim hai, ki har 



ASHA 1 RABBANr, YA FAS AH I MASrHf. 95 

koi apne dil ke janchne se, apne sare guni^hon, taqsiron, bad adatorj ho 
daryaft kare, manind Injil ki is salah aur hukm ke, " Turn purane khamlr 
ko nikal phenko, tak\ tazl lul bano ; kyi'inki turn bekham'r ho ; is liye 
ki hamara fasah, yane Masih, hamare liye qurban kiya gayd hai." Ya- 
ne Yahudlon par farz hua, ki id i fasah ki hifazat be^hamir roti se 
karen. Un ka dastur tha, ki id ki taiyarimen batti jalakar apne apne 
ghar ke har ek goshe aur kone meij khamir he waste ^j:hub talash 
karen ; na ho, ki zara bhi kahi'n chhipa hua rahe. Pas, agar us id 
men, jo faqat zamani aur isharadar thi, aur qurban us ka adna janwar 
tha, aisi talash chhipe khamir ke waste laiq aur lazim thi, to kitna 
ziyada is id i haqiqi, jis ka qurban aur fidiya Masih hai, dil ko janch 
lena, gun^h aur badi he chhipe hiie khamir ke waste, zarur hota hai. 
Aur id ki hifazat karna "purane khamir se nahin, aur na badi na 
shararat ke khamir se, balki dil ki safai aur sachai ki bekharairi roti 
se." Har ek ko, jo us meo shirk?t pawe, yih jina chahiye, ki us ka 
badan Ruh Quds ka maskan hai, jo us men rahta hai, jise us ne Khu- 
da se paya ; aur wuh apna nahin hai, balki wuh mol se mol liya gaya ; 
aur farz us ka hai, ki apne jism aur jan se Khuda ka ijlal kare. 1 
Kar. 6 : 19. Phir Injil use yuc chitati hai, " Kya turn nahin jante, 
ki narast Khuda ki badshahat ke waris na honge ? Fareb na khao, 
ki haramkar, aur but parast, aur zani, aur gdndii, aur laundebdz, aur 
chor, aur laichi, aur maiparast, aur fahhash, aur zahm, Khud^i ki 
badshahat ke waris na honge. Aur baze turn men se aise hi the ; le- 
kin turn Khudawand Tsa ke nam se, aur hamare Khuda ki Ruh se 
nahae, aur pak kie gae, aur sadiq thahare." 1 Kar. 6 : 9 — 1 i. 

" Aur jism ke kam to zahir hain, ki ye hain, zina, haramkari, napaki, 
shahwat, butparasti, jadiigari, dushmanian, jhagre, tundi^n, gazab, 
takraren, juddian, bidateix hasad, qatl, mastiau, shor o shar, aur jo 
kam ki un ke manind hain ; aur un ki babat main tumhe|i age hi 
kahta hun, jaisa main ne age yih kaha hai, ki Aise kam karnewale 
Khuda ki badshahat ke waris na honge." Gal. 5 ; 19 — 21. Yane 
jo koi apne dil men ya chal men in men se kisi ke asar pdwe, wuh 
Khudawand ki ziyafat se mahriim hai, aur chitaya jata hai, ki jab tak 
fazl i Ilahi ki madad se in sab ko na dabawe, tab tak Asha i Rabbani 
men baithne ki jurat na kare. Wuh us se faida nahiu, balki ilzam 
hasil karega. " Pas, idmi pahle apne tain azmawe, aur yunhi us roti 
se khawe, aur Us piyale se piwe ; kyunki jo koi nalaiq taur se khata 
aur pitd hai, wuh Khudawand ke badan ka lihaz na karke apna ilzam 
khata aur pita hai. Isi sabab se turn meo bahutere karazor aur bimar 
hain, aur kitne so gae. Agar ham apne tain janchte to saza na p^te. 
Aur Khudawand hamen saza deke tarbiyat karta hai, na ho ki ham 
par dunya ke sath saza ka hukm howe." 1 Kar. 1 1 : 28 — 32. Par 
jo jo apne dil men aur chal men Riih ke phal pate haig, is ziyafat 
men un ke liye dawat aur rasai hain. Aur " Ruh ke phal jo hain, so 
ye hain, yane mahabbat, aur suri'ir, aram, aur sabr, aur mulaimat, 
aur nek chali, aur iman, aur farotani, aur parhezgari ; aur koi shariat 
in kamoQ ke rau^^halif nahiQ hai. Aur unhon ne, jo Masih ke hain, 
jism ko jismi hawa o hawas samet salib par mara hai." Gal. 5 : 22 — 
24. 



96 ASH A I RABBANr, YA FASAH I MASfHr. 

Un par, jo sazawari se is ziyafat men dakhil hon, lazim hai, ki apnf az- 
maish karen, ta janen, ki un rae^ shinakht hai. jo Khudawand ke badan 
Ko us men pahchauexi ; aur tmin, jo us ki pahchan se zorpakare — aur 
tauba ke waste, aur mahahhat, aur ain tdbiddri ; ta na howe ki nalaiq 
taur par akar we apna ilzam Uhawen aur piwen. 

Ki agar un men aisi shinakht na ho, ki us roti aur piyale meij Khu- 
dawand ke tore hiie badan, aur bahae hue lahii ko pahchanen, to yih 
ziyafat un se pahd aur zah'l ki jati, aur us ka ain mane zaya hota hai. 

Agar un ke dil men imdn na ho, to is ziyafat men na sihat na shifa 
bakhshnewdli qiiwat hogi. Ki (mdn hi hai, jo in nish^non men Khuda- 
wand ko pahchanta hai, aur us ke fdidon ko apne waste takhsis karne, 
aur us se ruhani khurish hasil karne ki qiiwat deta hai. 

Aur sachcha tauha na ho, to un ko gimdh k{ ain hadt ki laiq pahchan 
na hoti, aur na Masth ke dukhoa ki qadr ka laiq andaz, na is sunnat 
ke ain mane un ko kuUi malum hote. Kyunki jahan gunah ki ain badl 
kisl ko \^hub malum ho, aur yih bhi ki us badi Ke dafaiya keliye Maslh 
i mubarak ne aise dukh, jo be anddz hain, bardasht kie, aur apni j^ni 
aziz ko niyaz karne se us ke liye is ziyafat ki rasai aur ummaid ko hasil 
kiya, albatta wuh apne gundhon ke sabab pachtawegi, aur pasheman 
hoga. 

Agar mahahhat na howe, to u i ki pahchan aur idrak us ke haqq 
men tira aur naqis hongi. Kyunki yih kis tarah se mumkin ho, ki 
ham us ki mahabbat Ke laiq andaz p^wen, aur us par taammul karen, 
aur mahabbat ki jumbish hamare dil men na howe ? •* Use piyar karte 
hain ham is liye, ki us ne pahle ham ko piyar kiya," aur hamare waste 
apne tain niyaz kiya. "Is se bari dosti koi nahin rakhta, Ki admi ap- 
ne dostoa ke waste apni jdn de." Yuh. 15 : 13. Agar hamea ya- 
qin ho, ki hamari aisa dostdar hai, jis ne hamare fida men apni hi jan 
ko diya, albatta us ko piyar karenge, aur mahabbat aur shukrana ke 
sath us dost ka tazkira karenge. Lekin us ne na faqat hamen piyar 
kiya, aur apne tain hamare fida men diya ; balki yih sab kuchh kiy^, 
jab ham us ke dushman the, aur dil o jan se us ki dushmani karte 
chale jate I Phir ham us ke wasile se milae j^kar, aur apni dush- 
mani se khali hokar, kyiinkar us ko piy^r na karen ? Aur jab asha i 
Rabbani men us ki mahabbat aur fidai maut ke nishanon ko apne hath 
mejj lewen, to kya hamare diloa men mahabbat ki jan aur jumbish na 



hogi ? 



Aurnai aur ain tabidari ka irada dil men na ho, to us sha^hs ko is 
ziyafat men na rasai, na maqbiiliyat howegi. Jab tak koi Masih 
ko qabul na kare, aur na us ki pandh pakre, tab tak agar tabidari ki 
koshish kare, ya ^hwdhish bhi rakhe, wuh dar ke mare — siyasat ke dar 
ke mare, yih koshish kartd hai. To us ki tdbidari faqat g:uldm ki tab' 



dari hai — lathi ki m^r khane ka dar. Aisi tabidari Khuda ke nazdik 
pasand nahin ati. Lekin bad us ke ki Masih ko qabiil kiy^, aur jab 
us men paya gaya, tab Khuda ko Masih men dunya ke sath milay^ 
aur manayd hua dekhkar us ko apnd 13ap kah saat^ hai ; aur us ki 
tdbidari ummaid aur dilasi se mili hiii hogi. Tab us ki tabidari hete ki 
si hogi. 

Jo admi ki bagair in chizon ke asha i Rabbani men shamil ho, faida 



ASH A I RABBANr, YA FASAH I MASmr. 97 

na pawega, balki siyasat ko khaega piega ; wuh nalaiqana us men slia- 
mil hota. Us ke dil aur azvion men gunah araal aur tasallut karta 
rahega. Dil us ka albatta us r^h ko, jo kharabi aur maut ke khanon 
tak pahunchati hai, pasand karega. 

Lekin jo shakhs ki sachai aur sidq i dil se, aur laiq taiyari ke sath 
Khudawand ki ziyafat men awe, aur asha i Rabbani men shamil ho, 
Khudawand ko bahut hi nazdik janta hai. Wuh yaqman janta 
aur pahchanta hai, ki Isa i mubarak harchand jismani taur par gair 
hazir, par ruhani taur par hazir o nazir hai, aur apni bharpiiri se un ke 
dilon ko bhar deta hai ; aur us ke wade ke wafa aur itmam ko, ki 
"jahan kahin us ke shagirdon men se do y^ «tin us ke nam se ekat- 
the hon, wuh un ke sath hazir hai," hasil karta hai. Wuh us ki 
bharpuri aur parwardigari se sab kuchh, jo donon jahan ke waste dar- 
kar ho, basil kartA hai. Dunya ki musafirat ki taklif, aur iratihan, aur 
andeshon ke waste quwat, aur dilasa, aur hidayat, aur muafi, aur 
maqbiiliyat, aur milap Khuda ke sath, aur rasai us ki huzuri tak, aur 
rastbazi i abadi, ki jis ke sabab se us ke gunah phir tazkire men na 
awenge. 

Khulassais muqaddame ka yih hai, ki jo koi is ziyafat i Rabbani men 
shamil hone chahe, us par lazim hai, ki apne hai ko j^nch le, aur laiq 
taiyari ko dhundhe. Farz hai, ki Masih ki chal ko apna namima jan- 
kar aisa chale jaisa wuhi chala, jab dunya men tha ; aur apne tain 
jismani khwahishoa ki ^tasallut se pak rakhe, jaisa Masih pak hai. 
Kyunki is men hamen riihani taur par I'sa hi ke sath, aur us ke sare 
shagird aur miiminon ke sath, sajha aur ham suhbat hai. Pas, aisi 
suhbat aur sajha ke laiq chal chalan kiya chahiye. 

Ashai Rabbani men Masih ki khassiyat aur kdm hamari ankhon ke 
age zahir kie jate bain. Ham phirke us ko apni jan bahuteron 
ke fida men dete hue dekhte hain. Us ka badan phirke tora jata, aur 
us ka lohii admion ke gunahon ke waste bahaya jUa. Us kj shafaqat 
is dunya i khar^ba par hamare age zahir ki jati. Hamen phir yad 
ata hai, ki us ne ham ko piyar kiv^, aur apne tain hamare waste niyaz 
kiya; ki" wuh jo Bap ki shan ki shaukat hai, aur sab chizon ko 
apne sukhan ki qiiwat se sambhaltahai, apne ko niyaz karne se ham- 
are gunahon ko dafa karke, Janab i All ke dahne ja baitha.'' Hamen 
yad ata hai, ki us hi se, jis ke ham pichhe pi'chhe salib tak jate, " sab 
chizen, jo asra'an men, ya zamin men, kya dekhi, kya andekhi, — sab 
us hi se khalq ki gain, aur us hi se sambhali jati hain." Hamari yad 
men zurur awega, ki " Wuh ab sab chizon par kab'siya ke liye sir hai ; 
aur aisa nam paya, jo liar ek nam se, jo dunya meo, ya aqibat men 
namida hai, afzal hai ;" — aur ek budshahat men, jo daimi hai, sal- 
tanat karta hai, aur hukiimat i be zawal men. Zarur hamari yad men 
awega, ki wuh din nazdik hai, jis men wuh asman ke badalon men apne 
firishton ke sath zuhiir karega, aur sare murdon ko un ki qabron 
men se bulawega, aur murdon aur zindon ka insaf karega ; aur us ke 
chihre se asman, aur zamin bhagenge, aur un ke waste jagah kahin 
na milegi. Yih wuhi hai, jis ne ham^ire fida ke liye apne tain niyaz 
kiya ; aur jo hamari rihai ke waste salib par khiin-basta latka, aur 
zakhmi, aur kuchla jakar mar gavii. Wuh kaun hsi, jis ke dil men 
I 



98 ASHA I RABBANr, YA FASAH I MASmr. 

asmani ruh ki shirkat ya jumbisli zara bhi ho, lashkar i bachae huon 
ke sath pukarne men mustaid na ho, ki "Laiqhai wuh Bara, jo zabh kiya 
gaya,ki qudrat, aur daulat, aur hikmat, aur quwat, aur izzat, aur jalalat, 
aur barkat ka miilik howe ; — ki us ne har ek qabile, aur zuban, aur 
guroh, aur mamlukat se ham ko Allah ke live apne lohu se mol liya, 
aur ham ko hamare Khuda ke waste salatin, aur ashab i kahanatbana- 
ya, hai." 

Yih ziyafat i Rabbani, ki jis men yad Idya jana us ko khush ata hai, 

us hi ne muqarrar ki. Is ke matlab men kuchh nahin. jo mushkil 

ho, balKi sada dil use sahaj se samajh sakta hai. Jab jab ham us ki 

hifazat ke liye ekatthe bote, wuh kar i azim, ki jise us ne hamare 

waste kiya, hamare ni ba ru di^haya jata hai. Plamari jan bhi auron 

ki ma'nindnRpak, aur bigri. aur mujrim thi. Ham bhi Kinar i tabahi 

par khare the, aur us katara aur fida i azim ke benihayat hajatmand 

the. " Koi ankh na thi, ki shafaqat kare, na bazu, ki hamen bacha- 

we." Aur ham ne apne khatre ko nahin dekha, aur na us se rihai 

ke liye khwahish rakhi. Us khatra i azim ke waqt ankhoja, aur na 

matlub wuh shafi i zuljalal hamare aur haraari tabahi ke darmiyan aya, 

aur ap hamara badla ho gaya. Tab Khuda ne hamari ruhoa ke haqq 

men farmaya, ki " Gor men parne se bacha, ki main ne fida ko paya." 

Hamare gunahon ki najasat ko us ne apne lohvi se dho dala, Hamare 

dil ki kharabi, us "jar i karwahat" ko, ki jis se ham palid kie jate the, 

us ne diir Kiya ; aur apne sare khalis aur sachche pairauojj Ke waste 

asmani badshahat ke darwdze ko khola. Us ne maut ke nesh, aur 

gor l\e galbe ko nest kiya, aur gor ke sunsan aur udas makan se, 

jahdn i baqa ki roshni aur jalal ko rasta dikhlaya. Aur wahan ek 

takht i buland par baithke, un sabhon ke liye shafaat karta hai, ta we 

dushmanon se panah, aur , apne gunahon ke zor se rihii pakar, akhir 

tak pakizagi aur safdili men taraqqi karte jawen. Aur us jahan i rahat se 

un ko pukarta rahta hai, ki " Ai sab koi, jo thake, aur zerbar ho, mere 

pas ao ; main tumhen aram dunga." Wuh un ki sari rahon par nigah 

rakhtahai, aur un ke panw ko thokar se, aur un ki ankhen ansuoa se, 

aur un ki janon ko bala se bachata hai. Un ki sari kamzonon, aur imti- 

hanon, aur khatron, aur dushmanon par nigah raklita hai. Aur ek ek 

ko yih kahta hai, " Td yahiin hi tak a, par is se age nahin." Aur un ke 

hath ko sambhalke haiyat ki rah men unhen le chalta hai. Wuh un 

ke ^h bharne ko sunta, un ke ansiion ko shumar karta, aur un ki 

mihnat, aur mashaqaton ko apni kitab i yadgar men marqiim karta hai. 

" Wuh masle hue senthe ko na t-orega, aur na san Uo, jis se dhiian 

uthtahai, bujhaega, aur nisti ko amn ke sath ziihir karega." Yas. 42 : 

3. Wuh unhen akhiran, har ek dushman ke upar galba bakshega, 

aur har ek khatre se rihai. Zill i maut ki wadi men dilasa aur sala- 

luati ke sath wuh un ki rahnumai karega ; aur apni chari aur lathi se 

un ko sambhalke, aur us zarain i roshan aur sulh men, jo maut ke par 

hai, unhen pahunchawega. Wahan unhen harek khata, aur galati, 

aur bhiil chuk, aur najasat, aur aib, aur taqsir se kulli piik karke apne 

huzur men jagah deta hai, jahan pur ^hushi o shadmani ta abad hain. 

Pas, ai mere bhai, y^ bahin, jo ye b^teo parhta, ya sunta hai, aur 



ASHA I RABBANr, YA FAS AH I MASfHT. 99 

is ziyafat i Rabbani men hissadar hone ka rauntazar hai, agar tera iq- 
rar haqiqi^ aur dil tera taiyar hai, to upar mazkura ummaid aur hu- 
quq tere hi hain. ^gar teri ummaid yihi ho, to tujhe bedar bona, 
aar jatan kiya chahiye, ki " haqq ki tabidarl karke Ruh ke wasile se 
apne dil ko pak kare, yahan tak, ki tujh men bhaion ki beriya ma- 
habbat paida howe. Kyunki agar bhaion ko, jinhen tu ne dekha hai, 
piyar na kare, to Khudawand ko, jise nahin dekha hai, kis tarah se 
piyar karega?" 

Aur salah aur nasihat ki bat, jo InjU se ati hai, sun le, aur apni 
khatir men rakh. " Ki turn tukhm i fani se nahio, balki gair fani se, 
yane Khuda ke kalam se, jo hamesha zinda aur baqi hai, sar i nau 
paida hue. Is waste turn har ek badi, aur har ek daga, aur makr, 
aur dah, aur sari badgoion ko chhorke, nanhe bachchon ki m^nind 
Kalam ke khalis dudh ke mushtaq ho, taki turn us se barhte jao ; 
agar aisa ho, ki tum ne maza paya, ki Khudawand mibrban hai. Ki 
turn ek khandan i raaqbiil, aur shahi kahanat, aur ummat i muqaddas, 
aur qaum i makhsiis hue ho, taki tum us ki fazilaton ko, jis ne tumhen 
tarikf se apni ajib roshni men bulaya, zahir karo. Ai piyaro, main 
tum se yuu, jaise pardesion, aur musafiron se iltimas karta him, ki 
turn jismani shahwaton se, jo jan ke muqabil larte hain, parhez karo. 
Aur apni chalAn gair qaumon ke bich neki ke sath rakho ; taki we 
jo tumhen badkarjanke tumhari bndgoi karte hain, tumhare bhale 
kamon par nazar karke,. tawajjuh ke din Khuda ka ijlal karen. Aur 
chaukas hokar agli chalan ki babat, us purani insaniyat ko, jo fareb 
denewali shahwaton ke sabab se kharab hui hai, utaro. Aur apne dil, 
aur tabiat ki nisbat men nae bano. Aur nai insaniyat ko, jo Khu- 
da ke muwafiq rastbazi, aur sachai ki pakizagi men paida hui, pahino. 
So daroggoi chhorke, har ek apne qarib se sach bole, is live ki ham 
to baham ek dusre ke azu hain. Gusse hokar gunah mat karo ; aisa 
na ho, ki aftab gurub ho, aur tum khafa ke khafa raho. Shaitdn ko 
jagah na do. Koi gandi bat tumhare munh se na nikle, balki wuhi, 
jo nek chali ke liye mufid ho, taki sunnewalon ko faida bakhshe. 
Aur J;^huda ki Riih i Quds ko, jis se tum par chhutkare ke din tak muhr 
hui, ranjida na karo. Sari karwahat, aur gazab, aur gussa, aur gul, 
aur badgoi, tamam bad khwahioo samet tum se dur ho jaweij. Tum 
ek dusre parmihrban ho, dardmand, aur ek dusre ko bakhsha karo ; 
chunanchi Khuda ne bhi Masih ke liye tumhen bakhsha hai." 

Agar tumhari chalan aisi ho, aur ye chlzeu tumhari chal men mash- 
hur aur wufur hon, to tumhari ummaid aur dini iqrar tumhare liye 
aisa hoga, jais^ chashma hayat ka ; aur dhara us ki tumhare hamsa- 
you men se saikaroa ko barakatee pahunchawengi, aur bahutere uth- 
enge, aur tumhare namvina, aur neK chali ke liye Khuda k^ ijlal kar- 
enare. 



Asha' I rabbani' ki hifazat karte waqt tasauwar aur taammul istaur 
par mufid aur munasib honge, yane, " Ai meri jan, yih matliib aur 
mubarak waqt a pahuncha hai, lekin jald guzreg^ ! Tu use aziz j^n, 



100 ASHA I RABBANr, YA FASAH I MASrHF. 

aur us se nafa hasil kar. Apni ankhen dunya ki fani aur batil chiz- 
on se utha le, aur Masih, apne Khudawand i shaffq par tawajjuh kar : 
takrim aur tawazu i kamil se us ki mahabbat aur shafaqat par gaur 
kar. Tere tasauwar bahara, aur sanjida hoQ • teri sari qiiwaten 
aur Hawass apne Rabb ke milne ko kamar-basta howen. Main apne 
bar i kbatir us ke huzur batauri, aur utarun. 

Ai Khudawand, jo akela liar ek dil ka janchnewala hai, meri kam- 
zorion par tawajjuh aur yawari kar. Har ek achchha bij, ki tere 
kalam aur terilluh se mere dil mei? boya gaya hai, ugaiye, phailaiye. 
Har ek khiyal i batil aur hiss i beja, ki mere dil merj jumbish kare, 
ya jag-ah pawe, dabaya jae, diir kiya jawe. 

Dekh, ai raeri jan, " Khuda ke barre ko, jo jahan ke gunahon ko 
utha le jata hai." Durusti se wuh barra kahlata hai, ki masiimiyat 
us ki be d% aur be aib thi, aur halimi, aur sabr be tabaddul aur be 
intihd. Durusti se wuh Khudd ka barra kahlata hai, ki us ke qurban 
aur fida ka muhasil, manind Khuda ki mahabbat ki, sari qaumon ke 
liye hai. " Wuh mazlum tha, aur gamzada, tau bhi apna muijh na- 
hin kholi. Use barre ki manind zabh karne le gae ; aur jis tarah 
bher apne bal katarnewalon ke age gunga hai, us ne apni zuban na- 
hin khold," Yas. 53 : 7. Na daga, na gali, na lanat, na karwahat us 
ki zuban men thi. Kya tu us ka pairau hai, aur is khitab par fakhr 
karta hai \ To us hi ki tarah be daga aur be dag ho : us hi ki tarah 
halim aur khaksar ho ; us hi ki manind badi, aur jhagre, aur jabr se 
dur rah. Aur jabr, aur bad sulukl ke sah lene men, manind us ki 
mustaid ho. 

Lekin l:ihuda ka yih barra gunah ko kis tarah se diir karta hai ? 
Apne hi jism men us ki laiq saza bardasht karne se us ne gunah ke 
zor ko dafa kiya. Wuh hamari khataon ke liye ghayal kiya gaya, aur 
hamari changai, aur sulh i sani ki siyasat us par pari. O, bar i azim, 
jo Rabb hi ko jism men gor tak dabaya ! Hae, bar i azim, gunahon 
ka, ki agar Khudawand ap use na uthata, to jahan ko gor tak, han, 
jahannam tak dahata ! Lekin jab gunah ki, ban, mere gunahon ki 
siyasat puri hui, tab mere Rabb ne apni ain qudrat se, gor ke bandhan 
ko tora, aur ji uthkar haiyat ka Peshwa hua. "Laiq hai barra, jo 
zabh kiya gaya, ki qudrat, aur daulat, aur hikraat, aur qiiwat, aur iz- 
zat, aur jalalat, aur barakat ka malik ho." Kya tu, ai Khudawand 
I'sa, jis ke rauqabil dunya, aur us ki mamuri nachiz hai, kya tii ne ap- 
ne tain mere liye salib par niyaz kiya ! Aur apni maut ke muhasil ka 
girau, aur baiana is ziyafat men mere age rakhta hai ! To main apne 
tain teri khidmat aur ijlal ke liye niyaz karta hiin. Kash ki main ten' 
tawajjuh ke laiq hota ; par jaisa main hiin, waisa tujhe deta hun. 
Mujhe qabul kar, aur mera mizaj apna sa bana. Apni khubian mujh 
par ata kar. Mere dil aur azuoij ko pak aur tahir kar, taki har ek h^- 
lat aur muaraalat men tere ahkam baja laiin, aur ain tabidari men apni 
umr basar karun. Bakhsh, ai mere Rabb, ki main shikasta aur pise 
hue dil ko tujhe nazr kariin, ki tu aisi qurbiiniki tahqir na karega. 

Mere Rabb i mubarak ne na faqat apne jism men dukh uthay^ ; 
balki us ka bahari aur jismani dukh, har chand ki hamare qiyas se ba- 
har, tau bhi us ke dakhon meij thora hi hissa tha. Jan us ki marne 



MASrHFON Kr JAWABDIHr. 101 

tak gamnak hit). Us b% men ranj us ki ruh kci yahan tak shadid 
hua, ki pasi'na us ka lahu Ke b^re bare qatre iu' mdnind zamin par ta- 
pakta jata tha. Aur jankani men hokar us ne yiin dua mangi, " Agar 
mumkin ho, ai mere Bap, to yih piyala raujh se guzre \" Lekin 
agar wuh piyala us se guzarta, to mere gunahon ka kafara na ho- 
ti, aur najat ki ummaid kuchh bhi na rahti. Mere gundhon ke da- 
faiye ke Uye us ne yih sab ranj aur dukh ko sah Hya. Ai meri jan, ap- 
ne Rabb ki mahabbat aur gam ko dekhkar, kya tii us se phir kabhi 
bezar, ya sharminda howegi ? 

Yaqiqan, ai mere Khudawand, main tera banda hiin ; paidaish se, 
kharid se, ahd se main terd hi hun. Aur is msbat men mairj surur 
aur tafakhur karta, aur us ke sare farzon ko qabiil karta hun. Main 
ne ahd bandha hai tere sath, aur us se na hatiinga. Ai mere Rabb, 
mujhe kya karna hai ? Mujh se, aur mere se, jo teri nazar men 
bihtar ho, so kar. Tera kam hai, farmana ; aur mera hai, baja lana. 
Tu hi ne mujhe kharida hai apne lahii ke mol se. To main apne 
tain, jism aur jan samet, teri khidmat ke hye ek " zinda qurban" sa 
niyaz karta hun, ki yih meri laiq aur aqli khidmat hai." Is meij apne 
fazl ki yawari bakhsh, aur meri nazar ko qabiil kar. 



Xf. 



MAsrnroN ki' jAWABDinr. 

Rev. J. Warren ki' tasni'f 



Turn zamin ke namak ho : par agar namak phtkd ho jdiue, to kis se nam- 
kin My a j dead P With phir kisu kdm kd nahin : wuh hdhar phenkd, 
aur ddmion se latdrd jdwe. Turn dunyd ke nur ho . Jo shahr pahdr 
par band hai, poshida nahin ho saktd. Aur log chirdg, raushan kar- 
ke paimdne ke niche nahin, lalki chirdgddn par rakhte hain ; tab wuh 
sab koyjo us ghar men hain, raushni detd hai, Tumhdrt raushni 
ddmion ke sdmhne waisihi chamke, tdki we tumhdre achchhe kdmon 
ko dekhen, aur tumhdre Bdp ki, jo dsmdn par hai, sitdish karen. — 
Mati, 5: 13—16. 

Yih sanad us ibarat men se, jo Masih ki pahari waz kahlati hai, li 
gai hai. Us waz ka irada yih hai, ki sab logon ko, aur khass karke 
apne shagirdon ko, shariat ka riihani matlab, aur sachchi dindari ki 
sifat, aur dindarou ki jawabdihi, sikhlawe. Mera irada is waqt hai, 
ki Masihion ke jaiudbdih hone ka raazmun kholun. 

Aur is men lafz i jawabdihi le vih murad hai, ki Khuda ham se sa- 
li 



102 MAsrnroN Kr jAWABDmr. 

ri munasibat aur farz ki babat hisab lega ; — us ne hameo kuchh su- 
purd kiy4, aur bahut kuchh farz thahraya hai ; — aur ham se sab ki 
babat jawdb legi. Is se ham jawdbdih thaharte hain. Itna bayan 
karne ke bad ham daryaft karen, ki 

I. Mast hi kyu'nkar jawdbdih malu'm hote hain ? 

1. Is ke jawab men, pahle, main kahtti hiin, ki aql se sabit hai, ki 
Masihi jawabdih hain. 

(1.) Yih bat is se zahir o raushan hai, ki insan ko ek dusre ko pi- 
yar karna lazim hai. Pak nawishton ka hukm is rauqaddame men 
yih hai, ki jo kuchh tum chahte ho, ki dusra turn se kare, turn us se 
waisahi karo. Aur is qanim ki tafsir, jo unhin pak nawishton men 
mundarj hai, yih hai, ki piyar se parosi ko kuchh nuqsan nahin hota 
hai. Is tafsir se mahim hota hai, ki agar admi sabhon ko piyar kar- 
te, to koi kisi ka kuchh nuqsan nahin karta ; — par aur ek tafsir kitab 
ul quds men hai, kijo koi apne bhai ko (kisi bani A'dam ko) hajal- 
mand dekhta, aur us ki hajat rafa nahin karta, balki rahm ke sine ko 
band karta hai, us men piyar kyunkar sukiinat kart^ hai ? Is se ma- 
lum hota hai, ki sirf nuqsan na karna kafi nahin hai ; balki madad 
aur mihrbani karni lazim hai. Aql se ye sab baten milti hain. Dun- 
ya men aksar log sirf baton se is ki durusti ka iqrar karte hain. Afsos 
ki yih piyar dunya men bahut kam hai; lekin is ki kamtiis sa- 
bab se nahin hai, ki log is ki babat shakk karte hain. We shakk 
nahfn karte hain ; lekin lalach aur khud-garazl ke snbab se yih farz 
ada karne nahin chahte haiy. Alawa is ke yih raushan hai, ki ag^^r 
yih piyar khub jari ho, to bhiikhoa ko khilana, aur nangon ko pahi- 
iiana us ka sara kam nahin hai. J is qadr piyar ho, us qadr khwa- 
hish hogi, ki jitne faide ham ko milte hain, un me.j aur insan sharik 
howen. Agar koi shakhs, jo bani Adam ko piyar karta hai, koi nai 
dawai tajwiz karta, jis se kisi buri bimari se chhutkara ho sake, to 
wuh zariir fauran us ka bhed maslihur karta; nahin, to wuh apne 
hamjins ki bhalai kyunkar chahta ? Aur agar koi admi kisi tarah ka 
kail tajwiz karta, jis se admi ki bahut raihnat bache, aur un ka faida 
howe, to us par farz hota, ki apnl tadbir na chhipawe, balki aur logon 
ko sikhlawe, taki we bhi us se aram pa wen. 

(2.) A'dmi bahut baton men eii diisre kemuhtaj hain — larkachhot- 
pan men ma bap ka, aur ma hap burhape me:j h\rkon ke ; cliakar 
malik ki parwarish ka, aur maHk chakar ki khidmat ka ; larke ustad 
ke ilm ke, aur ustad larkon ke cbande aur mahabbat ka ; nadan hosh-. 
var ki salah ka, aur hoshyar nadan ki madad ka ; garib daulatmand 
ki parwarish ka, aur daulatmand g-arib ki nnhnat ka ; mahkiim hakim 
ki panah ka, aur hakim mahkiim ki tabidari k^. Is se lipav ki bat 
sabit hai, vane ki bar ek ko aur sabhoij ko piyar karna chahiye. Aur 
is ka aur ek natija yih hai, Ki jo kuchh ek ke pas hai, ki muhtajon ko 
de sakta hai, so dena zariir hai. Khainit, ])anah, madad, parwarish, 
salah, rahnumal, tahm — sab ke sab maqdiir bhar dena aare insan par 
farz hai. Aur agar kisi ko Khuda ki pahchan ho, to aya munasib 
hai, ki yihi sab se latif khazana hand karke auron ko us men sharik 
na hone de ? Yihi bat aisi zahir aur raushan hai, ki dalil karne ki 



•^ 



MAsmroN Kr jAWABomr. 103 

jagah nahi'n hai ; ap se ap sabit hai, ki jo najat ki rah janta, use ni- 
hayat munasib hai, ki auron ko sikhlawe. Jab Masih ne apne sha- 
girdon ko basharat dene ko bheja, to un se kah^, ki " Turn ne muft 
p9ya; muft do." Mati 10 : 8. 

Pas, aql se munasib thahara, ki sab Isaion ko farz hai, ki Injil 
phailaweo, aur ddmion ko kaj rahon se phirawen ; kyiinki aql sikhlati 
hai, ki hamen ek dusre ko piyar aur madad karna hai. Aur jab yih 
sabit hua, tab natija lazim hiia, ki ham maqdiir bhar dunvci ko pak 
aur raushan karne men jawabdih haiij. Khuda ham se hisab lega, aur 
yih hisab hamare maqdur se mutalhq hoga. Lekin hamari aql bahut 
baton men qasir hai ; aur admf, lalach aur khud-garazi ke sabab, is 
bdt men aqli tali'm ke mutabiq nahin chalte hain ; is waste Khuda ne 
apne pak kalam men hamen bakhubi sikhlaya hai. Pas, 

2. Pak nawishton se siibit hai, ki Masihi jawabdih hain. 

Hamari sanad se sabit hai. Khulasa us ka yih hai, ki Tum zamm 
ke namak, aur dunya ki raushni ho : — khabardar, ki tum phike aur 
andhiyare na hoo, ta na howe, ki Allah Taala tumhen phenk dewe. 
Khuda ki sari paidaish men us ka koi matlab hai. Us ne koi chiz 
abas nahi'n banaf ; jaisa ki us ne irada se sab kuchh sirja, aur ittifaqan 
kuchh nahin hua, waisahl har ek chiz se Khaliq ka koi matlab anjam 
pata hai. Pas, jab ki Khuda ne ham ko Masih ke imandar kar diya, 
tab us ka koi irada tha. Xya irada ? Sirf yih, ki ham najat pawen '' 
Kabhi nahin. Kyawuhdarakht paida kartahai,sirf is live kiwuh darakht 
howe } ya ki admi ke kau aur faida us se howen r Beshakk jandar- 
on kekam keliye use paidakarta hai. Us ke sae se, aur us ke phal se, aur 
us ki lakri se insan o haiwan faida pate haiy. Agarchi aql i qasir fa- 
qat thori si ch^zon ka kam samajh saKti hai, tau bhi sari chizon ke 
koi koi kam hain ; aur ham itnoa ka matlab jante hain, ki unhen bhi, 
jinhen nahin samajhte hain, bematlab aur hefaida kabhi nahin kahne 
ke. Pas, jab sab chizon ke koi koi kam hain, — ^jab asman, zarain, 
siiraj, chand aur sitare, darakht aur nabatat, insan o haiwan, aur kire 
makore, goya apne apne kam karte hain, aur Khuda in sab ke wasila 
apna raaqsad pura karta hai, — to kya faqat Masihi ka kuchh kam na- 
hiu hai ? Khuda ne hamen zamiu ka namak thaharaya hai; to cha- 
hiye l\i ham zamin par tasir karen. Khuda ne hamen dunya ki 
raushni thaharaya hai : to chahiye ki ham dunya ko raushan karen. 

Is mazmuii ke subiit men Li'ika 12 ; 4*2 se jo likha hai, kam ata 
hai. MasihioQ ki bayan us men khansaman ki misal se hua. Am- 
is dalil ko us maqam se taraqqi railti hai, jahan gumashta ki misal 
mundarj hai, Mati 25: 14 — 30, aur Lukal9: li — 26. Khansamau 
aur gumashta is liye jawabdih hain, ki un ke khawind un ke hath mal 
supurd karte hain. Jab Khuda ne insan ko yih dunya aur us ke kir- 
khane aur muamale die, tab us ne bahut kuchh hamare supurd kiya, 
aur bahut mal o asbab par hamea khansaman aur gumashta thaharaya. 
Hamari taqat o qudrat, zihn o aql, mal o asbab, dost aur kunba, iqbal 
o fazilat, darja o martaba, tandurusti o hoshyari, amn o chain, fur>at 
o rahat, mahabbat o sharakat, sab Ke sab usi ki taraf se hamare supurd 
men ae hain, aur ham goya us ke mukhtar is khazana par hain. 
Pas, Khuda ne admi ko jis jis chiz par mukhtar kar diyi, unhin chizon 



104 MASrHTON Kf JAWABDIHr. 

ki babat use jawabdih thaharaya ; aur jis tarah ki ham dunyawi aur 
z'dti barkaton ki b^bat jawabdih haiQ, beshakk usi tarah se dini bara- 
katon ke istiamal ki jawdbdihi karni hogi. . 

Yih b^t us se, jo Mush. 2 : 4, 5 men hkha hai, zahir hoti hai, ki 

** Tu ne apQi agli mahabbat chhor di : so yad kar ; aur 

agar tu tauba na kare, to tere shamadan ko ja se be ja karunga." 
Mahabbat dindari ki jan hai ; aur dmdari dunya ki raushni aur namak 
hai, to jis dindar men mahabbat nahin pai jatf, so goya phika namak 
aur dhampi hiii raushni hai ; aur dunya us se kya faida pa sakti hai ? 
Pas jab Khudiiwand kahta, ki Tere shamadan ko jd se be ja karunga, 
to matlab hai, ki teri mahabbat kam ho gai ; is waste teri raushni jati 
rahi, aur tere as pas ke log tujh se maza nahin pate hain ; is Hye 
teri fazilat nest karung^. Is se mahim hota hai, ki jab koi kah'siya 
apna wuh kam, jis ke liy€ Khuda ne use muqarrar kiya, nahin karti, 
to Khuda use qusurvvar thaharake saza deta, balki kabhi kabhi nest 
bhi karta hai. Aur yih us bat se, jo Ams. 1 1 : 25 likha hai, muwafi- 
qat rakhta hai, ki " Wuh, jo serab karta hai, ap hi serab hoga." Jo 
bakasrat raushni auron par chamkata hai, so aur raushni Nur se 
pawega. 

II. Tsai kis kis bat men jawabdih hain ? Agarchi kai baton ka ima 
ho chukahai, jin men Masihi jawabdih hain, taubhi is bat ka saf saf 
bayan karna chahive ; ki koi na kahne pawe, ki hamara jawabdih bona 
to sabit kiva, lekin nahin batlaya, ki ham is muqaddama 't en kya karen. 

1. I'sai ko munasib hai, k\ jitni neki kar sakti hai, utni kare. Aksar 
log puchhte haul, ki kis waste neki karen t Sawab ke hye f Hargiz 
nahin ; ham kya sawab kar sakte hain ? Hamare sab se achchhe kam 
gunah se aluda hain ; aur agar ham janam bhar koshish karen, to ka- 
bhi aisa koi kam na kar sakenge, ki jo bagair Masih ke kafara ke 
maqbul hoga. Paa, ham apne nek kamon se najat pane ki ummaid 
na rakhen. Beshakk we, jo Khuda ki khidmat aur bandagi men 
zivada mashgul hain, bihisht ke hye ziyada taiyar honge ; aur Khuda 
ke fazl se apni neki Vi phal pawenge ; lekin yih wuh bat nahin hai, jo 
aksar karke qaul i sawdb se murad hai. 

Neki kya hai, jise karne ke ham jawabdih hain f Bahut admisamajh- 
te hain, ki badi na karna neki hai. Lekin hamara matlab yahan 
aisa nahin hai, balki is se pare hai. Masihi ko munasib hai, ki har 
tarah ki neki ka pichha karen. Agar hamare mulk, aur diisre 
mulk ke badshah ke darmiyan lar^i howe, aur hamara badshah ham 
se kumak aur koshish chahe, to hamen ghar par rahne aur dusre bad- 
shah ki kumak na karne ke siwae aur kuchh karna hoga ; agar ham 
bich men pare rahen, aur na ek ki na dusre ki tarafhowen, to wuh 
hamen kah saktd, ki Tii ne mere waste kya kiya, jo us ke w^ste na 
kiy^ ? Aur agar ham uzr karte, ki Ai Khudawand, ham ne ^p ka 
kuchh nuqsan nahin kiyd, aur na ap ke dushmanon ki kumak ki ; aur 
wuh kahta, ki Aur hamari bhi kumak na ki ; to ham lajawab bote. 
Isi tarah se hamen na sirf gunah se baz rahna chahiye, par har tarah 
ki nek chal chalna chahiye ; nahin, to ham kis tarah se Khuda ke dost 
ho sakte ? Khuda haqq k^ badshah hai, aur Shaitan shararat ka. 



MAsmroN Kr jAWABDinr. 105 

Agar ham sirf shararat se bdz ralien, to ham bich men par gae ; na 
idhar na udhar hain ; to kis tarah se malum hoga, ki ham Khuda ko 
Shait^n se ziyada piyar karte hain r 

Lekin yih hal i muhal hai. Jo koi Khuda ki taraf nahin hai, so us 
ka dushman hai. Ham sab Khuda ke dushman paida bote hain ; aur 
agar sachche Masihi ho gae, to ab na chahiye, ki ham men dosti ka 
kuchh nishan na paya jawe ; aur agar neki na pai jawe, to aur kaun 
nishan hai, ki jis se hamara us ke dost ho jana ashkara howe ? 

2. Is se yih bat bhi nisbat rakhti hai, ki Masihi ko sab ddmfon kt 
hhaldi aur fciida dhundhnd chahiye. Kisi chiz ko do taraf se, ya do 
tarah kf raushni men, dekhne se use khub daryaft kar sakte hain. 

Masih auron ke faida ke bye ay . Jab tak ki ham us ke muwafiq 
na ho jawen, tab tak us ke sdth khush nahin ho sakte hain. To jab 
tak ki hamara dil auron ka faida na chahe, aur ham unhen piyar kar- 
ke un ki bhalai ke Hye nit koshish na karen, tab tak ham ns ke mu- 
wafiq nahin ho gae ; aur Khuda un sifaton ko ham men na pawega, 
bagair jin ke ham bihisht men dakhil nahin ho sakte. 

Khuda ne hamen kahsiya men bulaya, ki ham dunya ko raushan 
karen, aur use bigarne se bachawen, jaisa ki main is waz ke pahle hisse 
men kah chuka hun. To zurur hai, ki hamari tasir bar taraf malum 
howe. Raushni siiraj se sidhi ati, palat jatf, sab chizon par lagke 
tirchhi jati, yihan tak ki us ki joten bar kahi'n pahunchti'n, aur sab 
chizon ko raushan kartm. Isi tarah se kalisiya ko zurur hai, ki dunya 
ko raushan kare. Hamara siiraj, I'sa Masih, ham par chamakta hai ; 
kyd ham us ki raushni aur chizon par palat dete hain ? Kalisiya to 
apna yih kam karti hai ; kya ham us men kuchh karte hain ? Kya 
ham chahte hain, ki sachchai ki raushni, jo ham par chamakti hai, 
auron par chamke .'' Khulasa yih hai, ki agar ham auron hi bhaUi ke 
liye unhen sachche din men lane ki koshish nahin karte hain, to ham 
apni bulahat ka irSda pura nahiQ karte hain, aur is nafarmani ke liye 
jawabdihi karni hogi. 

Phir, jab Khuda ne hamen zamin ka namak thaharaya, to yih sirf 
fasahat o balagat ki bat nahin, balki is se hamare farz bayanhote hain, 
Namak ke kya kam hain r Auwal, aur chizon ko maza dena ; doim, 
chlzojj ko sarne se rokna. Munasib hai, ki kalisiya dunya meij 
uamak ka sa kam kare. Jab kalisiya dunya par aisi tasir karti hai, ki 
us ka maza sab kdmon men paya jae, tab wuh apna wajibi kam karti 
hai. Aur dunya ki mailan bigarne ko hai : chahiye ki kalisiya us 
par hifazatgar tasir kare, jaisa ki namak bahut chizon ki hifazat karta 
hai. 

Pas, jab ki kalisiya ke aise kam hain, to saf zahir o bahir hai, ki 
bar ek ko, jo us men sharaii hai, yihi kam karna chahiye. Jo jamaat 
par farz hai, so us ke bar ek shakhs par. Ek khatra vih hai, ki jo 
kam jamaat par farz hai, so us ke kisi akele admi ko bahut zurur ma- 
lum na howe. bhayad koi I'sai kahega, ki Beshakk kalisiya ko mu- 
nasib hai, ki injil ki raushni bar kahin phailawen, aur afsos ki bat 
hai, ki yih farz aur phurti se ada kiya nahin jata ; lekin tau- 
bhi na yad kare, ki mujhi par yih farz hai. Ek Angrezi masal 
yih hai, ki Jo sabhon ka kara hai, so kisi k^ nahin ; yane, bar 



106 MAsrnroN Kr jAWABDmr. 

ek kalata hai, ki kam ham sab par farz hai, lekin khass karke mujh 
par nahin ; aur jab sab isi tarah kahte hain, aur kuchh nahin karte, 
to kdm bilkull nahin hota hai. Aur is sabab se, ki koi Masihi is 
bahanase uzr na kare, injil ke hukm khass karke jamaat par nahin, 
balkihar ek wahid shakhs par hain. Pulus nahin kahta hai, ki kali'siya 
par wawaila howe, agar wuh injil na sanawe ; lekin Mujh par wawai- 
la, agar main injil na sunaun 1 Kalisiya ko bhi hukm die gae hain ; 
aur beshakk jo kalisiya is tarah se phal nahin lati hai, so sukhi dali ke 
muwafiq ho jati hai ; par ham logon ko yad karn^ chahiye, ki kalisiya 
milke khwah apna farz ada kare, khawh na kare, ham hi par farz hai, 
ki ham apni raushni ko dikhawen, aur dunya ke bich Ion ki manind 
rahen. Aur kalisiya apna farz ad^ nahin kar sakti hai, jab tak ki har 
ek, jo us men shank hai, maqdur bhar koshish na kare. Jab har ek, 
jo kuchh us se ho sakta hai, sab kuchh kare^d, tab kalisiya " mdhtab ki 
manind hasina, aur aftab ki manind jamila, aur jhandadar fauj ki ma- 
nind muhiba" hogi. Tab us ki raushni har kahin pahunchegi. Tab 
wuh pdni ki satah se chamkegi, aur koh se wadi ki taraf palat jaegi ; 
aur jaisd ki aftab se, jab ki wuh apni taqat i kamila se raushan hai, koi 
chiz nahio chhipti hai, waisahi tamam dunya us se raushan ho jaegi, 
yahan tak ki koi qaum, kaisi hi wahshi aur jangali kyiin na ho, jihalat 
aur tariki i ruhani men na rahegi. Sab se bari nahren chhote chhote 
soton se ban jati hain ; kalisiya ki koshish athambh barh ho jaegi, jab 
sabhoQ ke chhote chhote sote bahte jaenge, aur ekatthe hoke dunya 
ko qabze men lane ko rujii howenge. 

Phir, agar sab Masihon ko zurur hai, ki aur logon ki najat ch^hen, 
aur us ke hye mihnat karen, to is bat ka yih natija i zuriiri hai, ki 
aur baton men sabhon ki bhalai dhundhna chdhiye ; kyiinki yih mu- 
hal hai, ki koi admi bari bari baton men diisre ki bihtari chahe, aur 
chhoti chhoti chizon men us se gatil aur beparwa rahe. Agar sach- 
chd piyar dil merj ho, to wuh apne tain roz ba roz chhoti aur bari 
batoo men zahir karega. Agar koi bhukhaho, aur Khuda ki rah se 
bhi dur, aur koi Tsai us se kah de, ki Isa par iman la ; lekin us ki 
jismani h^jat ka kuchh fikr na kare ; to kaun samajhega, ki us ka pi- 
yar sachcha hai r Beshakk wuh, jo ddmion ko haqiqat men piyar 
karta hai, un ke sab dukh dard men hamdard hoga, aur un ki har ta- 
rah ki muflisi par ranjida hoga, aur un ki sari lacharagi par tars kha- 
ega. Pas, wuh janfishani, jo sirf adraion ko din men lane se kam 
rakhti hai, so aisi nahin hai, jaisi ki Masih har waqt, jab dunya meij 
raujassam thd, dikhata tha. Dekho, ki us ne bhuKhon ko kis tarah 
se khilaya, aur bimaron ko changa kiya, aur ranjidon ka hamdard 
hua. Use Lazar ki qabr par rote dekho. Use gunahgaron ko qa- 
bulte dekho, jab we tauba karte us ke pas ate the. Use salib par ap- 
ne dushmanon ke liye dua karte suno. Yihi tumhara 'narauma hai. 
Admi duhri hasti hai ; yane, wuh riih aur jism hai ; aur jo koi us ki 
riih ki bhalai ke liye ji^nfishani karke jism ke dukh dard se beparw^ 
hai, us ke fikr aur janfishani men shakk hai — shayad wuh sirf bahdna 
hai, ki jis ke sabab se admi us ki sakht-dih ko daryaft na karen. 

Baraks is ke aur ek burai hai. Bahut Masihi dunyawi paresh^ni 
aur jismani tasdia par tars khdte hain, par kabhi admion ki ruhani 



MAsraroN Kr jAWABDmr. 107 

muflisi ka kuchh fikr nahi'n karte bain. Yih nihayat ban cbiik hai, 
jis se sabit hota hai, ki iman ki bari kamti hai ; kyunki jis ke nazdik 
aqibat ki chizen haqfqi hain, wuh kyunkar jismani dukh ke bye tadbir 
karke ruhani halat ko faramosh kar sakta hai t Aur yih chuk us se, 
jo upar bay^n hiii hai, aur ziyada boti hai. Aisi hai, jaisa chhilke ko 
barf khabardari se rakhna, aur glide ko phenk dena. Jab tak ki gii- 
da pak jawe, tab tak chhilka rakhna chahiye. Badan chhilka hai, 
aur riih giida ; aur we Masihi, jo jismani hajaton ko yad karke riiha. 
ni muflisi ko faramosh karte bain, gude ko phenk dete ham. 

Pas, ai bhaio, hamen chahiye, ki admi ki bhalai, is dunya men, aur 
aqibat men dhundhen, aur nit koshish karen, ki bar ansii ko ponchh- 
eij, aur bar dil ko aram pahunchawen, aur bar admi ko sachch^i men 
laweQ. Is tarah se hamari rausbni admion ke samhne aisf chamke- 
gi, ki we hamare nek kamon ko dekhke hamare B^p ki, jo asman par 
hai, tarif karenge ; aur hamari paidaishka matlab piira hoga ; aur ha- 
mare kah'siya men buliie jane ka irada anjam pawega. Tab ham be- 
iman khansaman aur gaflatkar gumashta na thaharenge, aur hamara 
hisab lihushi se kiya jaega. 

Ha'sil I kala'm, 

1. Is mazmiin se daryaft ho sakta hai, ki un ka kya hai hoga, jin 
ki rausbni is tarah se chamakti hai. We mubdrak hain. " Rahim 
insan apne hi sath neki karta hai," Ams. 11: 17. Aqibat men " da- 
na falak ki chamak ki manind chamakenge, aur we, jo bahuteron ki 
gadaqat ke bais hue, sitaron ki manind, abad ill abad tak," Dan. 12 : 
3. In do ayaton se sabit hai, ki haqiqi dindari isi dunyii ke liye sab 
se achchhi daulat hai, aur aqibat ke liye sab kuchh ; kyunki agar 
wuh, jo aur logon ko piyar karke rahm kartd hai, apne hi sath neki 
karta hai, to bar waqt mubarakbadi us ke qabze men hai ; koi use 
ranjida kyunkar kar sakta hai, jab ki wuh ap taqat rakhta hai, ki apne 
tain khush kare } Agar koi muflis o lachar us ko mile, to wuh use 
tasalli dene se apne tain shadman karta ; agar koi us ka nuqsan kare, 
to wuh us ke badle men neki karne se apne dil se nuqsan ke khiyal 
bhula deta ; agar koi use satawe, to wuh us ke liye dua mangne se 
apna ji bahlata hai. Us ko aisa jaushan hai, ki shariroQ ke tir kabhi 
nahiri lagne ke. Aur aqibat men us ke hai ka bayan ham kyunkar 
kar saken ? Jo Daniel ne ilham se kaha hai, so jalal ke aise manzar 
ka ima deta hai, ki jis ke barabar admi ki zuban kya kah sakti hai ! 

2. Aur un ka kya hai hai, jin ki rausbni is tarah nahin chamakti ? 
Un ke liye ek ivada nahin hai. Baraks is ke likha hni, ki jo phal nahin 
lata hai, " wuh shakh ki tarah phenka jata, aur siikh jata hai; aur 
log unhen batorte, aur ag men jhonkte hain, aur we jalte hain," Yuh. 
15:6. To har ek Masihi bakhubi aur bari fikr o andesha se daryaft 
kare, ki us ki rausbni chamakti hai, ki nahin. Han, agar nahin 
chamakti hai, to shayad nahin hai. Agar cbir% rausbni na de, to 
kaun kah sakta hai, ki jalta hai ? Han, shayad jalta hai ; lekin kaun 
kah sakta hai ? Fauran use kholo ; dekho, ki jalta hai, ki nahin. 
Mat kaho, ki Hai hamare pas, lekin dhampi hui. Yih nahin ho sak- 
ta hai. Log chirag balke nahin cnhipate hain. Aur agar abhi tak 



108 MASm HAMARr RASTF, 

jalta hai, to jaldi kholke kam men lao ; nahin, to bujh jaega, aur turn 
phika namak aur andhere hoke naqis thaharoge, aur bahar phenke jao- 
ge. Aur agar tumhdra hal aisa bilkull kharab na ho, magar turn goya 
mushkil se bacho, to tumhdra kaisa nuqsan hoga. Turn yahan din- 
dinari ki kuchh khushwaqti hasil nahin kar sakoge ; aur aqibat meo 
sitaron ki manind na chamakoge ; aur tumhari wuh nihayat khushi 
na hogi, jo bahuteron ki sadaqat ke bais hone se milti hai. Agar 
sharm aur afsos bihisht men ho sakte, to beshakk we Masihi, jin 
ki raushni se is dunya men kuchh faida na hiia, sharminda aur ranjida 
hote. Khuda ka shukr, ki us maqam i mubarak men sharm o ranj 
dakhl nahin pate ; lekin imandaron men wahan faraq hoga ; jo apne 
Najat-dihinda se is dunya men ziyada muwafiqat rakhte bain, wahan 
ziyada i^zatdar honge ; aur wuh daaya muqaddas hai, jis ka maqsad 
dindari aur bihisht ki mubarakbadi men ala martaba hai. 

3. Is dunya men Ids Jci izzat Jcarm chdhiye ? Khass karke un ki, 
jo apne Mahk ki si raushni ziyada dikhlate hain. Dunya unhen iz- 
zatdar nahin samajhti hai ; lekin dunya hamare Uye qanun na howe. 
Ham aqibat ki raushni se chalen ; tab sab chizen apni apni haqiqat 
ke muwafiq nazar awengi. 

Ai bhaio, ham aisi chdl chalen, aur aisi raushni dikhlawen, aur aisi 
tasir karen, ki hamare asmani Bap ki tarif howe, aur hamara aram is 
dunya men, aur khushwaqti aqibat men, barhai jawe. 

" Ai achchhe diyanatdar naukar, shabash ! tu thore men diyanatdar 
nikla, main tujhe bahut par mukhtar kariinga ; tu apne khdwind ki 
khushi men dakhil ho." 

" Ai bure aur sust naukar ! Turn us nikamme 

naukar ko bahar andhere men dalo : wahan rona aur d^nt pisna ho- 

In do batoQ men se, hashar ke din, kaun tujh se kahi jaegi ^ 



XVI. 



MASm HAMARI' RASTr,,PAKrZAGr AUR KHALASr. 
Rev. a. Kreiss ki' tasni^f. 



Masih hamare Uye hikmat i Ildhi, aur rcistf, aur pdkizagi, aur khaldsi 
hai.— I Kar. 1 : 30. 

Ye baterj injil ka khulasa hain ; aur un se na faqat hamari lachar aur 
pareshan halat, balki najat ki rah bhf zahirhoti hai. Jis tarah Khuda 
ne adrai ko paida kiya tha, ab wuh us asli halat par nahiQ hai ; kyiinki 



PAKrZAGf AUR KHALASf. 109 

Khuda ne us ko apni surat par ban^ya ; so jaisa Kliuda pak hai, wai- 
sa hi us ne admi ko bhi pak aur begunah paida kiya. Wuh apne Kha- 
liq aur us ki raarzi ko janta, aur qudrat rakhta tha, ki us ki marzi par 
chale. Garaz wuh us ki yagana^i^at men nihayat nekbakht aur muba- 
rak ihi ; par nafarmanbardari se Khuda ke hukm ko torke gunahgar 
hiia. Is tarah Khuda ki surat, jis par admi baniya gaya tha, 
bigar gai ; yane, admi ki pakizagi jati rahi ; us ka dil aur aql, jo Khu- 
da ki pahchan se raushan thi, tarik ho gai ; aur wuh Khuda se juda 
hoke na faqat bahut dukh aur tasdia pane laga, balki raaut ke qabze 
men bhi para, aur haraesha ki halakat ke laiq hua ; lekin jaise bure 
darakht ke achchhe phal nahin, wnise hi gunahgar admi ke farzand bhi 
pak nahin ho sakte ; balki gunahgar hain. Is hye Daiid ne kaha, ki 
*' DeKh, main ne burai men sdrat pakri, aur gunah ke sath meri ma ne 
mujhe pet men liya." So ham apne janam se Khudd ke gazab ke 
farzand aur jahannam ke Idiq hain. Xh, ah ! pareshan admi, jo ham 
hain! kaun ham ko is badani raaut aur hamesha ki halakat se bachae- 
ga r Ham apne tain bach^ nahiij sakte hain; lekin injil se malum 
hota hai, ki ham kis tarah maut se chhutke zindagi ko pahunchen ; 
kyunki wuh ek najat denewale ki khabar deti hai, jo na faqat qadir, 
balki mushtaq bhi hai, ki haraari pareshan halat se hamea khalasi de- 
we; aur is liye dunya men aya th4, ki gum hiion ko dhundhe aur bacha- 
we. Is khush-khabari ka khuldsa yih hai, ki " Masih hamare liye 
hikmat i Ilahi, aur rasti, aur paKizagi, aur khalasi hai." 

Ham in batOQ se zahir karenge, ki ham Maslh ke wasile se phir in. 
sab chizon men, jin ke ham najat pane Ke liye mahtaj hain, sharik ho 
saute bain. 

I'. Masih hamare Uye hikmat i Ildhi hai. — Jab tak admi Khuda ke 
mel mea tha, us ki pahchan us ke dil aur aql ko raushan karti thf, 
aur wuh us ki talim se us ki pahchan men barht^ jata tha. Is tarah 
us nesachchai aur ziudagi ki rah par hidayat paf. Lekin gunah ke 
sabab Khuda se juda hoke us ke dil aur aql yihan tak tarik ho gae, ki 
us ne apne liani ko nahin pahchana. Is dunya lie hakimon ne bhi, jo 
dunyawi chizon men bari aql o hikmat zahir karte the, us Khuda ko, 
jo asman aur zamin isa paida karnewala hai, aur us rah ko, jo zindagi 
ko pahunchati hai, apni hikmat se na pahchana. Un ki halat se, jo but- 
parasti ke gunah aur nadani men giriftar hain, zahir hota hai, ki admi 
bagair madad i Ilahi ke kahan tak Khuda ki pahchfln hasil kar sakta hai. 
Sabab kya hai, ki admi, jise Khuda ne aql di hai, patthar, aur lakri, aur 
aisi fan) chizon ke age jhuuta, aur un ko apna mahk janke piijta, aur un 
Ki Khudci ki si bandagi karta lipi ? Pnhis hawari ne is sawal ke jawab 
men litiha hai, ki " Unhon ne Khuda ko pahchanke us ki Khudai ke 
laiq tazim na ki, aur na shukrguzari ki ; par apuc khiyalon men be- 
hiida ho gae ; aur un ke besamajh dil andhere hiie. We apne tafn 
danathaharaKe nadan ho gae ; aur unhou ne gairfani Khuda ki buzurgi 
ko fani aduii, aur parinde, aur charpae, aur Kire makore ki siirat se 
badal dala. Isi sabab se Khuda ne un ke diloa ki shahwatoij ki 
napaki par un ko chhor diya, ki we apas men apne apne badan ko 
behurmat karen. Unhon ne sachche Khuda ko batil butoQ se badala, 
J 



no MASm HAMARF RASXr, 

aur Khallq ko, jo hamesha mub^rak aur barhaqq hai, chborke makh- 
liiq ki parastish aur bandagi ki.'' Is se zahir hai, ki admi ne aise 
wasile se, jo badan aur jan ko halak karta hai, apne tarn bachane 
chaha. Agarchi hakimon meii aise log the, jo but-parasti ki nadani 
par hanste the, tauhhi apni aql o danish se jhiith ke bad1e apnebhaion 
ko sachchai na sikha sake. Admi apni qudrat se najat pane ke live 
danai nahin hasil kar sakta ; par jo kuchh admi ke nazdik namiimkin 
tha, soKhuddne kiya, jo chahta hai, ki admi bacherj, aur sachchai ki 
pahchan pawen. Us ne apne iklaute Bete ko dunya men bheja, taid 
dunya us ke wasile se sachchai ki rah pawe. Jo koi hakim apne haqq 
men nahin kah saka, so us ne apne haqq men kah^, ki "Dunya Ki 
raushni main bun ; jo meri pairawi karega, so andhere men na cha- 
lega, balki zindagi ki raushni us ki hogi. Rah, aur haqq, aur zindagi 
maio bun : koi bagair mere wasile ke Bap pas nahin a sakta hai." 
Us ne apni tahm aur kamon se un chizon ki, jin ka najat pane ke live 
jann4 zuriir hai, ek kamil aur sacbchi pahchan di ; yane, hamare 
bachaae ke liye Khuda ki tadbir hamen batai, ki ham kisi tarah 
nahin, magar us ke Bete Tsa Masih ke dukh aur maut ke wasile S2, 
najat pawen ; jaise us ne Nikudimus se kaha, ki " Jis tarah Miisa ne 
samp ko bayaban men bulandi par uthaya, isi tarah zuriir hai, ki Ibn i 
Adam bhi uthaya jawe ;" yane, salib par mare — malaimon ke liye 
malaun howe — aur apni jan kafara men dewe — "taki jo koi us par 
jman lawe halak na howe, balki hamesha ki zindagi pawe." 

In baton se Masih ne zahir kiya', ki najat ki rah kya hai, aur ham 
kis tarah us par chalne ki qudrat })awen. Yih hikmat i Ilalii is dunya 
ke hakimon ke madrasoij men nahin sikhlai gai ; kyi'mki yih soch 
kisi admi ke dil men nahin aya, ki Khuda ap hamare gosht aur 
lahii men sharik hoke hamari najat ke liye apne tain qurbani 
guzrane. Agarchi Khuda ki aur najat ki rah ki pahchan sari hikmat 
se bari aur achchhi hikmat hai, tauhhi is dunya ke bahutere hakim us 
ko haqfr jante ; aur is talim par, ki ham faqat ek mash'ib Masih ke 
wasi'le se najat pa sakte, hansi karte bain ; lekin dunyawi aur Ilahi 
hikmat ke muqabala men likha hai, ki " Main hakimon ki liikmat ko 
nabud, aur danaon ki danai ko nest kariinga. Kahan hakira r kahaij 
katib } kahan is dunya ka bahs karnewala .'' Kya Khuda ne dunya ki 
hikmat ko batil nahi.a kiya r ki jab hikmat i Ilahi se yiin hiia, ki dunya 
ne apni hikmat se Khuda ko na pahchana, to Khuda ki yih marzi hiii, 
ki waz ki nadani se iman lanewalon ko bachawe. Aur Masih un ke 
liye, jo bulae gae hain, Kya Yahwdi kya Yunani, Khuda ki qudrat aur 
hikmat hai." So koi hakim, jo Masih ko nahin janta, apni hi hikmat 
par fakhr na kare ; kvunki us ne ab tak itna bahut nahin sikha, ki 
hamen najat pane ke liye kis par iman lana, aur is dunya men kis 
tarah guzriin karna chahiye. Lekin jis ki hikmat Masih hai, 
us ne aisi hikmat pai, jo najat ki babat use bhulne nahin deti. Yih 
hikmat sab qimati chizon se beshqimat hai, aur chhoton aur baron 
ko arasta karti hai. Jo ujiyale aur sachchai se ziyada andhere aur 
jhiith ko piyar karta hai, so us se nafrat rakhta, aur us ki tarbiyat aur 
talim ko nahin chahta hni. Lekin ab rat bahut guzar gai, aur subh 
nazdik hai ; is liye hamen chahiye, ki nfnd se jagen, aur murdon 



PAKIZACr AUR KHALASr. Ill 

men se utheo, taki Masih ham ko raushan kare, aur hamare liye hik- 
mat i Ilahi liowe. 

II. Mas>h hamdre liye rdsti hai. — Haraeii rasti i Ilahi chahiye is 
liye, la t)agair us ke ham Khuda ki adalat ke takht ke age khare na- 
hiu ho sakenge ; kyunki wuh haqq o msaf karnewala hai, aur be ta- 
rafdari ke har kisi ko, us ke kamoxi ke muwatiq, phal dega. 

Aisa shakhs, jo zahiri men badi nahin karta, aksar log use rastbaz 
jante hain ; lekin, yih aisi rasti nahiu, jo Khuda ko razi kare. Us ke 
huzur faqat wuh rastbaz hai, jis ne begun4h hoke tainam shariat ko 
aisa pura kiya, ki ek hukm ka bhi taqsirwar na hua. Lekin admion 
men, jo gunah ke sath pai'da hoke bare khiyalon, aur kamon, aur 
baton se us ko roz roz barbate hain, kaun hai, jis ki rasti kamil hai r 
Jo jism se paida Inia, sojism, yane gunahgar hii ; is hye hamari is 
h^lat ki babat Piih'is hawari ne likha hai, ki "Koi nek nahin, ek bhi 
nahin ; sab gumrah hain ; sab ke sab nikamme hain ; kol nekokar 
nahiu. ek bhi nahin." Is se zahir hai, ki agar Khuda ham se adalat 
ke sath hisab lewe, to us ke huziir koi betaqsir thahar nahin sakta. 
Pas, kis tarah ham rastbaz i Ilahi banen r Masih hamare hye rastbazi 
i Ilahi hai. Us ki neki kamil hai ; kyimki us ne begunah hoke tamam 
shariat ko pi'ira kiya, aur is kamil neki ko apne dukh aur maut ke 
wasile se hamare waste hasil kiya ; chunanchi likha hai, ki "Khuda ne 
us ko, jo gunah se kuchh ilaqa nahin rakhta tha, hamare liye gunah 
thaharaya, taki ham us ke sabab se Khuda ki rasti banen." Wuh 
hamari taqsiron ke sabab se pakra gaya, aur hamare sadiq hone ke 
w^ste jilaya gaya ; so kamil rasti hamare hye taiyar hai ; lekin us 
men koi shank nahin ho sakta, magar wuh, jo Mas'h par Iman lata 
hai ; chunanchi likha hai, ki Khuda se jo neki hai, wuh I'sa Masih 
par iman lane se miiti hai, aur un sabhon Ke liye, aur un sabhon men 
hai, jo iman late hain ; kviinki un men kuchh tyfawat nahia ; wuh, jo 
kam nahin karta, vane apne nek kamon par bharosa nahin rakhta, 
balki us par, jo gunahgar ko rastbazon men shumar karta, iman lata 
hai, usi ka iman rastbazi me.j gina jata hai ; kyunki har ek iman lane- 
wale ki neki ke liye Masih shariat ka saranjam hai ; is liye un par, jo 
Masih men hain, kuchh saza ka hukm nahin, balki Khuda ki maqbii- 
liyat im par hai. Par jo log apni hi neki par fakhr karke samajhea, 
ki ham dagainMasdi ki neki ke asmani badshahat men diikhil honge, 
un ki babut Khudawand ne farmaya, ki " Un ke hath panw bandhke 
bahar andhere men dal do, jahan rona aur dant pisna hoga." Lekin 
we, jo neki ke bhukhe piyase hoke Masih ki neki ko pate hain, so 
mubarak hain ; kyunki we ser honge, aur apne Bap kl badshahat men 
suraj ki miinind chamkenge. 

III. Masih hamdre liye pikizagi hai. — Khuda ne farmaya hai, ki 
•' Tum pak ho, kyunki maia pak hun ;" aur jo niamaten Masih ne 
hamare liye hasil kin, so bhi ham men tasir paida karti hain, ki gunah 
ki gul^mi men giriftar na rahen, balki agli chalan ki babat us purani 
\^ho, jo fareb denewali shahwaton ke sabab se bigar gai hai, ^^rk 
karen, aur apnejijan men nae bancQ ; aur nai ^iho, jo KhmJa ke 



]12 MASm HAMARr RASTf, 

muwafiq neki men, aur haqq ki pakfzagi men paidd hiii, ikhtiyar 
karen ; kyunki asmani Yarushalana men koi napak aurmakriih dakhil 
nahin hoga. Lekin kis tarah ham, jo apni zat se gunah se aluda hain, 
aise pak banen, jaisa Khud^ pak hai ? Injil se zahir hai, ki Masih, jo 
hamare liye pakizagi hai, hamare dilon ko sab buraion aur gunahorj 
se saf o pak kar sakta hai. 

Wuh apnl ^«/c chalan se hamen pakizagi ke liye bulata hai ; kyunki 
wuh hamesha apne Bap ki marzi par chala, yahan tak ki us ne apne 
dushmanon se kaha, ki " Turn men se kaun hai, jo rrujh par ek gunah 
sabit kar sakta hai "c" Us ne khata na ki, aur us ki zuhan men fareb na 
tha ; aur is tarah " us ne hamare hye ek namiina rakha hai, ki ham us 
ke naqsh i pa par chalen." 

Wuh apnf talim se ham ko pakizagi ke hye bulatta hai ; kyunki us 
re saf saf zahir kiya, ki faqat we, jo pak dil hain, Khudako dekhense. 
So usne Nikiidimus se kaha, ki " Agar admi Ruh aur pani se phir 
paid^ na howe, to wuh Khuda ki badshahat men dakhil nahin bo sak- 
ta/' Aur Patras hawari ne likha hai, ki " Turn farmanbardar larzand 
bankar un hirson ke, jin men tum nadani ke waqt giriftiir the, hamshakl 
na bano ; balki jis tarah tumhara bulanewala pak hai, apni sab chalan 
men pak raho." 

Isa Masih hamari pakizagi ke liye Ruh i Quds Ico bhejtd hai, ki 
hamare dilon ko raushan aur pak kare, aur hamen gunah ki rah se 
phirake dsmani niamaton se arasta kare ; kyunki jin ke dil meij Ruh i 
Quds basta hai, un ki chalan se us ke phal zahir hntehaiij, jo mahabbat, 
aur khushi, auraram, aur sabr, aur mulaimat, aur nek-khoi, aur iman- 
d^ri, aur burdban, aur parhezgari hain. 

I'sa Masih ne hamari pakizagi ke liye opnd lahu bahdyu, jo ham ko 
hamare gunahon se pak karta hai ; — ki " agar bailon aur baKron ka 
lahu aur bachhiya ki rakh napakon par chhirkne se badan ko paklza 
karti hai, to Masih ka lahu, jis ne azli Riih se Khuda ke age apne 
tain qurbani guzrana, hamare dilon ko murde kamon se Khuda ki 
ibadat karne ko kya ziyadatar pak nahin karega r" Aur '* we kaun 
hain, jo safed pairahan pahine, aur khurme ki dalian hathonraen lie, us 
takht aur Barra ke age khare hain ? Ye we haiu, jo bari afat se ae 
hain ; aur unhon ne apne pairahan Barre ke lahu se dhoke unhen safed 
kiya." Pas, koi gunah aisa bara nahin, jo us ke lahii se mitaya nahio 
ja sakta. Aur agarchi hamare gunah khun ki tarah bote, taubhi barf 
ki manind safed ho jaenge. 

Agarchi ham apni insani tabfat ki kamzori ke sabab roz roz gunah 
karte hain, lekin agar ham iman &e Masih ke milap meji rahen.to wuh 
ham ko pak karega, taki ziyada phal lawen, aur pakizagi meo barheo ; 
aur hamara sab kuchh, yane hamari ruh, aur nafs, aur badan, us ke 
ane tak begunah salamat rahe. Par adalat ke din khula khuli zahir 
hoga, ki Masih hamare hye pakizagi hai ; kyunki us ke imand^r log u? 
ki pakizagi men sharik hoke aise pak o saf zahir honge, jaise ki unhon 
ne kabhi gunah na kiya. So we Masih ki pakizagi ivo pahinke adalat 
ke din Khuda ke age sharminda na honge ; balki beaib aur bed% pae 
jaenge. Is liye hamen chahiye, ki Masih ki pakizagi ki talash kareii, 
taki ham is laiq thaharen, ki ^ihuda ko dekheij. 



PAKFZAGr AUR KHALASf. 113 

IV. Masih hamdrc Uye khaldsi hai. — Banf Israel ki khalasi, jo iinhon 
ne Musa ke wasile se Misr se nikalne men p^«, us khalasi ki, jo 
Masih ke wasile se Jmandaron ke live taiyar hai, ek nishan hai : ki 
jaisa bani Israel Misr ki sakht galami meu afsos karte the, waisa hi 
dindar lo<? bhi is dunya men, apne dushmanon ke sabab, jo gunah, 
Shaitan, maut, aur jahannara ka khauf hain, aur unhen satate hain, 
ah marte aur afsos Karte hain. Lekin injil se zahir hai, ki Masih 
^halasi denewaU hai, jo unhen sare dukhon aur un ke dushmanon ke 
zor se bachaega. 

Wuh un ko gunah se azad karta hai ; kyunki un ke gunahon ko 
raucif karta, aur apne lahu se un ke dilon ko saf karta, aur unhen qud- 
rat bakhshta hai, ki jismani taur par nahin, balki riihani taur par cha- 
len. Aur agarchi gunah un par harala kare, taubhi un ke fani badan 
men badshahat nahin karne pata ; kyiinki jis ko Beta azad kare, so 
tahqiq azad hai. Lekin hamesha ki zindagi men, jahan koi napak 
chiz nahin hai, we gunah se aise azad honge, ki kabhi phir imtihan 
men na parenge, aur gunah se na satae jaenge. 

Masih Shaitan se, jo garajnewale sher ki manind phirta, aur chahta 
hai, ki har kisi ko khawe, ham ko hachata hai ; kyunki wuh is liye 
zahir hii^, ki Shaitan ke kamon ko nest kare. Us ne apni maut ke 
wasile se Shaitan ko fath kiya, aur sardarion aur mukhtarioa ko nanga 
karke ibrat ke bye zahir men diKhaya ; aur us ne ap se un par fath ki 
shadraani ki. So hamara zorawar dushman magliib hai ; aur Masih 
ki fath ke sabab ham bhi us par jjalib ho sakte hain. 

Phir, wuh maut se haraen bachata hai. Agarchi wuh salib par mar 
gaya, taubhi tisre din ji utha ; aur is tarah u* ne maut ko nest kiya, 
aur zindagi aur baq'i ko injil se raushan Kiya hai ; kyunki yih mum- 
kin na thii, ki wuh, jo qiyamat aur zindagi hai, maut ke phande me0 
rahe. Aur us \s\ qudrat se ham bhi jilae jaenge ; jaise us ne kaha, ki 
" Waqtata hai, jis men we sab, jo qabron men haiu, Khuda ke Bete 
ki awaz sunenge, aur nikalaenge ;" kyunki chahiye, ki "yih fani badan 
baqa ko pahine, aur yih murda zindagi ko pahina : aur jab yih fani 
baqako, aur yih murda zindagi ko pahin chukega, tab wuh bat, jo 
litihi hai, pun hogi, ki Fath ne maut ko nigla. Ai maut, tera dank 
kahan hai ! ai qabr, teri fath kahan hai ! Shukr Khuda ko, jis ne 
hamen, ham^re Khudawand I'sa Masih ke wasile se, fath bakhshi." 
Us ke imandar khushi se us din ke muntazir hain ; kyunki jante hain, 
ki wuh un ke kasif badan ki shakl ko tabdil karke apne jism i latif ki 
manind banaega. 

Wuh jahannam aur hamesha ki halakat se chhurati hai ; kyunki 
** us ne hukm ke dastkhatt ko, jo hamare barkhilaf thti, mita dala, aur 
bich men se leke salib par mekh se thonka.*' So " Khuda ke bargu- 
zidon par kaun dawa karega } un ka rastbaz thaharanewala Khuda 
hai. Kaun saza ka hukm dega ? Masih, jo mar gaya, aur jibhi utha, 
aur Khuda ke dahne hath baitha hai. hamari sifarisn karta hai." Wuh 
adalat ke din un ko, jo us ke hain, apne Bap ke mubarak log zahir 
karega, aur unhen kahega, ki " Ko, wuh badshahat, jo dunya ki paida- 
ish se age tumhare liye taiyar ki gai hai, miras meo lo." Aur we 
hamesha ki zindagi men dakhil honge. 



114 ADALAT KA DIN. 

Yih khal^si is dunya men shun'i hoti hai, lekin us dunyamen kamiJ 
hogi ; ki tab Masih ke log aisi khushi karenge, jo h^yin se b^har 
aur jalal se bhari hai ; k^^mki " Ktmda un ki ankhon se sab aysu 
ponchhega, aur phir maut na hogi, uur na gann, na nala. aur na phir 
dukh hoga ; ki agh' chizen guzar gain." Is se zahir hai, ki injil 
haman Idchar halat ke muwafiq wuh wasila batati hai, jis ke ham najat 
pane ke Hye muhtaj haiij ; kyunki aise najat denewale ko zahir karti 
hai, jo qadir hai, ki ham ko sari hur^ion se bachJiwe, aur asmani bad- 
shdhat tak mahfuz rakhe. So ham, jo apni zat be Khuda ke dushman 
hain, us ke wasile se Khuda l\e farzand ban sakte hain ; aur jab farzand 
howen, to waris thaharen, yane Khuda ke waris, aur miras men Masih 
ke sharik hain ; kyunki Khuda, "jis ne apne Bete hi ko dareg na 
kiya, balki ham sabhoQ ke badle use diya, to wuh us ke sath sab chi- 
zen kyunkar hamen nahin dega r" Is hye agar Masih hamare liye 
hikmat i Ilahi, aur rasti, aur pakizagi, aur khalasi hai, to asman ka 
darw^za hamare wdste khula hai ; aur sab kuchh, jo Adam ke gunah 
ke sabab kho gaya, so ham Masih ki neki aur maut ke sabab se phir 
pa sakte hain. 

Pas, ham aur kis chiz ke muhtaj hain ? Sab kuchh hamare hye 
taiydr hai ; par us men sharik hone ke hye chahiye, ki ham iman se 
Masih ko aisa qabul karen, jaisa injil us ki khabar deti hai. Tab ham 
bhi, apne kuch ke waqt, Pulns hawari ki tarah, kah sakenge, ki " Ham 
achchhi larai lar chuke ; ham daur kar chuke ; ham ne iman ko nigah 
rakha ; akhir neki ka taj hamare liye dhara hu4 hai, jo Khudawand, 
hamara rastbaz hakim, us din hamen dega ; aur faqat hamen nahin, 
balki un sabhoij ko, jo us ke zahir hone ke mushtaq haia." 



XVII. 



ADA'LAT KA DIN. 
iIev. F. Schneider ki' tasni'f. 



Ham sab ko zurilr hai, ki Masfh kimasnad i addlat kc age Jidzir howen, 
tciki har ek jo kuchh us ne badan men kiyd, hjd hhaldkyd hurd, us ke 
muwafiq pdwe. — 2 Kar. 5 : 10. 

Is ay at men is bat ka baydn hai, ki Khuddwand Tsd Masih dunjd ki 
addlat kar eg a. 

Ham is talim par gaur karke is ka panch bato© se baydn karenge : 
yane, 



ADALAT KA DIN. 115 

I. Tsa Masih Khudawand aur badshah ki siirat mefi dunya ki adalat 
karega. 

II. Yih adalat s^blion ke samhne hogf. 

III. Is adalat meij bhale bure logon se al?.g kie jaenge. 

IV. Yih adalat Khuda ke kalam ke muwafiq hogi. 

V. Har ek ki adalat us ke kam ke muwafiq hogi. 

I. Yih bat, ki Masih dunya ki adalat karega, us bat ke barkhilaf 
nahin, jo Masih ne Yiihanna 12 : 47 farmai : " Main is liye nahin aya, 
ki dunya ki adalat kariin, balki is liye ki dunya ko bachaun." Kyiinki 
malum hai, ki Yuhanna ki ayat men Masih apne pahle ane ki babat 
bolta ; aur albatta yih sach IvA, ki Masih vs waqt is liye nahin ava, ki 
dunya ki adalat kare, balki is liye ki gunahgaron ko bachawe, aur apne 
khadimon se sab qaum, kya Yahudi, isya but-paraston ko, tauba karne 
aur iman lane ke liye bulawe. 

Lekin jab Masih dunya ki adalat karne ko awega, tab aur surat se 
awega ; kamzori se nahin, balki qudrat se — beizzati aur hiqarat se 
nahin, balki buzurgi aur jalal se — naukar ki surat se nahin, balki 
Khudawand aur Badshah ki surat se. Jab Khudawand phir awega, tab 
apni jan gunahgaron ke liye phir nahin dega, balki dunya ki adalat 
karega ; apne dindar logon ko is dunya ke ran], dukh, aur musibatOQ 
se bachawega ; aur apne dushmanon ko, jo us ketabi men rahna nahin 
chahte the, taqsirwar thahrawega, aur saza dega insaf se : jaisa 
Piilus ne likha, 2 This. 1 : 6—10, " Kyunki Khuda ke nazdik 
insaf yih hai. ki jo tumhen aziyat dete hain, unhen aziyat ; aur tumhen, 
jo aziyat pate ho, harnare sath aram dewe ; us waqt ki Khudawand 
I'sa asman se apne zabardast firishton ke sath bharakti ag men zahir 
hoga; aur un se, jo Khuda ko nahin pahchante, aur harnare Khuda- 
wand I'sa Masih ki Injil ko nahin mante, badla lega. We Khudawand 
ke chihre fe, aur us ki qudrat ke jalal se abadi halaKat ki saza pawenge ; 
us din jab wuh awega, ki apne muqaddason se jalal pawe, aur apne sab 
imandaron men taajjub ka bais ho." Jab Masih badshahi surat mea 
adalat karne ko awega, tab us ka ana bilkull malum aur zahir hoga. Tab 
log nahin kah sakenge, Dekh, yahan Masih ! ya wahan ! balki " jis 
tarah se bijli piirab men chamakti hai, aur pachchhim tak raushan karti 
haj, Ibn i Adam ka ana isi tarah se hoga." Us waqt harek us ko dunya 
ka badshah •aur Khudawand janega ; ban, we bhi, jo us ke ndm 
kainkar karte the, soi bhi jo us ki badshahat ke phailao dunya men 
rokte the, aur jogunah kigulami ko us ki bandagi se ziyada piyar karte 
the ; ye sab us ko dekhenge, jaisa Mushahada ki kitab men likha 
hai, "Dekho, wuh badaloy par ata hai, aur har ek ankh us ko dekhe- 
gi ; aur we bhi, jinhon ne use chheda ; aur zamin ki sari gurohen us 
ke liye chhati pitenge ; aur we kahenge paharon aur pattharon se, 
ki Ham par giro, aur ham ko us ke chihre se, jo takht par baithta 
hai, aur Barre ke gazab se chhipao I kyunki us ke qahr ka roz i azim 
apahuncha; ab kaun thahar sakta hai .?" Wuh Qadir i mutlaq bad- 
shah aisi ham se adalat karega, ki us ka fatwa, hukm, qaza barqarar 
rahega hameshatak. Koi dawa ya appil nahin ho sakta hai. Afsos 
un par, jinhon ne fazl ka waqt befaida guzara, aur Masih ki najat qa- 



116 ADALAT KA DIN. 

bill nahio ki; kyunki un ke liye bad us ke najat ki kuchh ummaid 
baqi nahin rahi. Lekin mubarak we, jinhon ne Khudawand kd kalam 
man liya, jo asman ke bashindon ke ham-watn the, jahan se najat 
bakhshnewale Khudawanrl I'sa Masih ki rah takte the. Un ko Khu- 
dawand ki shahanshahi buzurgi khqiufnak na hogi, par we sidhe hoke 
sir upar uthawenge, is liye ki un ka chhutkari a pahuncha. Luka, 
21 : 28. ' 

TI. Tsa Masih adalat karega zahiran, ashkara, sabhon ke samhne. 
Aisa hoga, ki sab kuchh, jo poshida hai, zahir hoga. Likha hai : 
" Aur sab qaum us ke age hazir ki jaengi, tab us ki awaz sunenge 
murde aur jite." Kyunki murdon ki qiyamat adalat ke age hogi. 
Jaisa Yuhanna ki Injil 5 : 25 — 2i/ likha liai, "Main turn se sach 
sach kahta him, wuh waqt ata hai, aur ab hai, ki murde Khuda ke 
Bete ki awaz sunke jienge. Isi liye, ki jis tarah Bap ap men zindagi 
rakhta hai, usi tarah us ne Bete ko di hai, ki ap men zindagi rakhe. 
Aur use ikhtiyar diya hai, ki adalat kare, is liye ki wuh Ibn i Adam 
hai. Is se taajjub na karo ; kyunki wuh waqt ata hai, jis men we sab, 
jo qabron men hain, us ki awaz sunenge ; aur jinhon ne neki ki hai, 
zindagi ki qiyamat ke waste niklenge ; aur jinhon ne badi ki hai, sa- 
zi ki qiyamat ke liye niklenge." 7aisd koi murda qabr ke andhiyare 
men Khuda ke Bete ki awaz se nahfn rah sakta hai, waisahi us ke 
huzur men kuchh bhi poshida na rahega, jo jo admi ne is dunya men 
kiya ; tamam dunya, firishton, aur admion ke samhne, sab gunah za- 
hir aur ashkar honge. Andhiyare ke sab kara, dagabazi, fareb, chori, 
haramkari, zinakari, jhuth, riya, kufr, zahir hoga. Jo jo kisi ko 
malum na howe ; jo jo bilkuU poshida *hai ; han, dilon ke bhed, 
mansiibe, \?hiyal aur arzu ; wuh sab kuchh Masih zahir dikhlaweg^. 
Kyunki hkha hai, (2 Kar. 5 : 10), " Ham sab ko zuriir hai, ki Masih 
ki masnad i adalat ke age hazir howen, taki har ek jo kuchh us ne 
badan men kiya, kya bhala kya bura, us ke muwaiiq pawe.*' 

III. Is adalat men har ek jald malum karega, ki mera hai Khuda- 
wand ke fatwa ke muwafiq kaisa hoga. Kyunki likhi hai, " Aur jis 
tarah garariya bheron ko bakrion se juda karta hai, wuh ek ko dusre 
se juda karega. Aur bheron ko dahne, aur bakrion ko bden khara 
karega." Bhale idmi bure logon se alag kie jaenge. Badan qiya- 
mat men janon ki halat ke muwafiq honge. " Wuh, jo fana mea 
boya gayatha, baqa men uthega ;' jo behurmati men boya gaya tha, 
wuh jalal men uthega ; jo kamzori men boya gaya tha, wuh qudrat 
men uthega." Dind^ron ke badan jalali aur ruhani honge. Rastbaz 
apne Bap ki badshahat men aftab ki manind nurani honge. Mati, 
13: 43. Aur badan asmani bhi hain, aur khaki bhi hain; par as- 
manioo ka jalal aur hai, aur khakioij ka aur. Aftab kd jalal aur hai, 
mahtab ka jalal aur, sitaron ka jalal aur hai. Ki sitara sitare se ja- 
lal men faraq rahta hai. 1 Kar. 15: 40, 41. Murdon ki qiyamat 
men malum hoga, ki wuh mihnat aur koshish, jo admi ne pak hone 
parki, befaida nahin hai. Kyiinki jaisa ^haki, waise we bhi, jo khaki 
hain ; aur jaisa Ismani, waise' we bhi, jo asmani haiQ. Aur jis tarah 



ADALAT KA DIN. 117 

ham ne khaki ki surat pai hai, ham asmani ki surat bhi pawenge. I 
Kar. 15 : 48, 49. Lekin burelog, jinhonne Khuda ke fazl aur Khuda- 
wand Tsa Masih kojiaqir jana, aur Masih ki kah'siya ko satayti. apne 
bap, yane Shaitan ki surat rakhenge- 

Un sab ko. kya bhaie kya bure, jo apni surat se zahir honge, Khu- 
dawand ek dusre se juda karega, jaisii garariya bheron ko l)aKrioa se 
juda karta hai. In ko tasalli, raahabbat, khushi ki baten kahega ; aur 
un ko khaufnak saza ki baten. 

IV. Tum piichhte ho, ki Ibn i A'dam hamari kis shariat se adalat 
karega } Jawab yih hai, ki Wuh hamari adalat karega ek shara ke 
muwafiq, jo ham Ko maU'im thi. Agar aisa na hota, to Khuda na far- 
mi sakta, ki Tum us ke muwafiq chalo. Yih shara, jis ke muwafiq 
addlat ki jaegi, Khuda ka pak kalam hai. Yih thaharega, harchand 
amr is zamin par tamam ho jata hai. Jaisa ki Masih ne farmaya, 
" A'sman aur zamin tal jaenge, par meri baten hargiz na talengi." 
Mati, 24 : 35. Harchand sab kuchh, jo abhi khiibsurati aur zindagi 
rakhta, jism ki rah par chala gaya ; ban, " jab silraj andhera ho jaega, 
aur chand apni raushni na dega, aur sitare asman se gir jaenge, aur 
asman hi quwaten hil jaengi ;" (Luka, 24 : 29) ; "jab asman sanna- 
te ke sath jate rahenge, aur anasir jalkar gudaz ho jaenge. aur 7amin 
un karigarion samet, jo us men bain, gal jaengi ;'* (2 Pat. 3 : 10) ; 
tad bhi Khuda ka kalara wuh shara aur qani'in hoga, ji? ke muwafiq 
Khudawand dunya ki adalat karega ; jis he muwafiq ajr aur saza de- 
ga ; jaisa Masih ne farmayd, ** -To mujhe haqir janta, aur meri baton 
ko qabul nahin karta, us ke live adalat karnewala hai — kalam, jo main 
ne kaha hai — wuhi us ki pichhle din adalat karega." Yiih. 12: 48. 
Aur jaisa us ne Yahudiou se kaha, " Guman na karo, ki main Bap 
pas tumhari faryad karunga. Eh hai, jo tumhara faryad karnewala 
hai, yane Musa, jis par t.:n)hara bharosa hai." Yuh. 5 : 45. Jaisa 
Yahudi aur I'saion ne Khuda ka kalam man liya, ya radd kiya. us ke 
farmanbardar ya nafarmanbardar hue, waisa hi un kl adalat ki jaegi. 
Lekin gair qaumon ki us shariat ke muwafiq adalat ki jaegi. jo un Ke 
dilon men likhi hui hai; jaisa 11 kha hai. Rum. 2: 5, 16, " Is liye 
jab gair qaumen, jinhen shariat na mili, apne liye ap hi shariat bain. 
We shariat ka khulasa apne dilon men likha hua dikhate haiij, aur un 
ki tamiz bhi ga-vahi deti, aur un ke khiyal apas men ilzam dete ya 
uzr karte bain." Is live, ai piyaro, tum, jo Khuda ka kalam rakhte 
ho, us ko achchhi tarah se daryaft karke us par amal karo ; kyiinki is 
ke muwafiq tumhari adalat ki jaegi. 

V. Khudawand apni adalat men bar ek ko us ke kam ke muwafiq de- 
ga. " Tab wuh unhen, jo us ki dahini taraf hain, kahega, Ai mere 
Bap ke mubarak logo, us badshahat ko. jo dunya ki paidaish se tum- 
hare liye taiyar ki gai, miras men lo. Kyunki main bhukha tha, tum 
ne mujhe khana khilaya ; main piyAsa tha, tum ne mujhe pani pilaya ; 
main pardesi tha, tum ne meri kh^tirdari ki ; nanga tha, tum ne 
mujhe kapra pahinaya ; bimar tha, tum ne meri }<habar li ; qaid meo 
tha, tum mere pas ae. Us waqt rastbaz use jawab men kahenge, Ai 



118 ADALAT KA DIN. 

Khudawand, kab h-^m ne tujhe bhukha dekha, aur kbana khilaya ? ya 
piyasa, aurpani pila3^a ? Kab ham ne tujhe pardes{ dekha, aur \^hatir- 
dari ki ? ya nanga, aur kapra pahmaya r Ham kab tujhe bimar, ya 
qaid men dekhkar tujh pas at- ? Tab badshah un se jawab men kahe- 
g-a, Main turn se sach Uahta bun, jo jo turn ne mere un sab chhote 
bhaion men se ek ke sath kiya, wuh mere sath kiva. Tab wuh baen 
taraf walon se kahega ; Ai malauno, mere samhne se us hamesha ki 
ag men jao, jo Shaitan aur us ke lashkar ke liye taiyar ki gai hai. 
Kyunki main bhukha tha, par turn ne mujhe khane ko na diya ; piyasa 
tha, tum ne mujhe pani na pi aya ; pardesi tha, tum ne meri khatir- 
dari na ki ; nanga tha, tum ne mujhe l^apra na pahinaya , bimar, aur 
qaid men tha, tum ne meri khabar na h'. Tab we bhi jawab men 
kahenge, Ai khudawand, kab ham ne tujhe bhukha, ya piyasa, ya par- 
desi, ya nanga, ya qaidi.deKha, aur teri khidmat na ki r Tab wuh 
unhea jawab men kahega, Main tum se sach kahta bun, ki jo jo tum 
ne mere in sab se chhote bh;^iou men se ek ke sath na kiya, wuh me- 
re sath bhi na kiya. Aur W3 hamesha ke azab men jaenge, par rast- 
baz hamesha ki zindagi men." Is se saf zahir hota, ki Khudawand 
admioij ki kis taur se adalat karega. " Wuh bar ek ko us ke kamon ke 
muwaiiq badla dega. Un Ko, jo nek kam par qaim rahke buzurgi, aur 
izzat, aur baqa ke chahnewale hain, hamesha ki zindagi degi ; magar 
un par, jo fasadi, aur sachchai se mukhaUf, aur narasti ke tabi hain, qahr 
aur gazab hoga." Rum. 2 : 6, 7, 8. Yin bat, ki Khuda bar ek ko 
us ke kamon ke muwafiq badla dega, us tah'm se mukhahf nahin, ki 
" har ek shariat ke kamon ke bagair rastbtiz ho jata hai, sirf iman 
ki rah se." is bat ke bhi barkhilaf nahi i hai, jo Masih ne tarmai, 
"Jo ki iman lata, aur baptisma pata hai, najat pawega ; aur jo iman 
nahin lata, us par saza ka buKm kiyajaega." Lekin yih talim albatta 
is gaman ke barkhilaf hai, ki admi aise iman se, jo murda aur sab 
achchhe kamon se khali hai, sirf Khuda ke fazl ki pahchan se rastbazi 
aur najat pawe ; kvunki sachche iman men mahabbat ka kam bhi zu- 
riir hai. Sachche im^n ka bayan Gal. 5 : 6 hai ; aisa iman, jo 
mahabbat ki rah se tasir karta hai. Sakht dili ka admi, jo auron ki 
lachari, ranj, dukh, musibat par rahm aur madad nahin karta, aisa ad- 
mi Khuda ko bhi piyar nahin karta. Imandar log Khuda ki mahab- 
bat ko pahchante bain, aur is mahabbat se ubhare jate hain, ki sab 
admion se mahabbat rakben ; aur khass karlachar, kangal, bimaron 
par rahm karte, aur maqdur bhar Khuda ki badshahat ke phailao ke liye 
koshish karte hain. Us mahabbat par, jo ham ne Masih ke bye auron 
par zahir dikhlai, J^hudawand apni adalat men khass kar nazar kareg^ ; 
jaisa Masih ne apne shagirdon se frirmaya, Mati 10: 40, 41, "Jo 
tumhen qabiil karta, mujhe qabul karta hai ; aur jo mujhe qabul karta, 
use, jis ne mujhe bheja, qabul karta hai. Jo koi nabi ke nam se nabi 
ko qabul karta hai, nabi ka ajr piwega ; aur jo rastbaz ke nam se rast- 
baz ko qabul karta, rastbaz ka ajr pawega. Aur jo koi un chhoton 
men se ek ko shagird ke nam se faqat ek piyala thanda p^ni pilawega, 
main tum se sach kahta bun, ki wuh apne ajr se mahrum na rahega." 
Is mahabbat ke kamon men, jo adalat ke din men aisa faidamand honge, 
sirf rahm aur khairat shamil nahin haio ; balki mihrbani bhi, farotanl. 



RozA I HAQrar kx kaifiyat. 119 

sabr aur ^dmion ke suluk men zarur haiii ; jaisii Li'ika 6 : 37 meo 
likha hai ; " Aib na lagao, to turn par bhl aib lagaya na jaega ; aur 
gunah sabit na kai;o, to tumhare bhi gunah sabit kie najaenge; 
bakhsho, to turn bhi bakhsbe jaoge." 

Ai pivaro, apne dilon ka h^l kbub parakho ; kyiinki malum hai, ki 
admi, jo sukht dili ka hai, jo taaba nahin karta, jo auron par rahm aur 
mihrbani nahm zahir dikhlata, us par Khudd kij qahr adalat ke din 
men parega. Bhari baten hain, jo hkhi hain, — " Aur we hamesha ke 
azab men jaenge, par rastbaz hamesha kl zindagi men." Is bye har 
ek ham men apne dil ko sakht na kare, balki fazl ke waqt men Tsa 
Masih aur us ki najat ko pawe, taki adalat ke din men us ka qahr us 
par na pare. Xmin. 



XYlil. 



ROZA I HAQIQI' KZ KAIFIYAT. 
Rev. J. WiLSOx ki' tasni'f 



So we dke us se kahne luge, ki Yuhannd ke aur Farision ke shdgird roza 
rakhte hain, par tere shdgird rozd nahin rakhte. Tsd ne un se kahd, 
Kyd har at f jab tak dulhd. un ke sdth hai, roza rakh sakte hain ? 
Jab tak dulhd un ke sdth hai, we roza rakh nahin sakte. Par din 
dwenge, jab dulhd un sc Uijdjdegd, aur we un dinon men roza rakhen- 
^e.— Markus, 2 : 18— 2U. 

Un s^ri qaumon men, jo sachche Khuda se zara bhi waqif huin, yih 
rasm jarl hui hai, ki khatar, ya khauf, ya tangi ke waqt roza rakheu. 

Aur yih munasib hai. Yih insan ke taba aur Allah ki marzi ke 
muwafiq hai. Insan kamzor, aur asi, aur ajiz hai ; aur AlMh rahm?in. 
Jis waqt us ke chihre ki raushni un se baz rakhi jae, aur bezari ke 
asar un par nazar aweu, kya hi wajib hai, ki we khana khane se baz 
rahen, aur aish o ishrat ko diir Karke apni jan ko taklif dewen, aur 
apni apni khata aur becharagi ka iqrar karen. Jab we aisa karte, 
aur Allah un ke tauba aur pachhtav.e ko dekhta, ki haqiqi hai, wuh 
un par tars Khakar rahm farmata hfii- 

Lekin koi adat, jo ap se bahut hi achchhi ho, jab begaur aur behkri 
se istiamal kf jati, tab nakara aur lahasil hoti hai. Is taur par Ya- 



120 ROZA I HAQrQI' KI KAIFIYAT. 

hud log bahutere roza i muaiyan ki hifazat ixarte the, par roza ki ha- 
qiqat aur matlab se gafil rahte the. Han, unhon ne apni rozadarl 
ke sabab apne tain bani A'dara men afisal aur nihayat Khuda-parast 
thaharaya ; aur Masih aur us ke shagirdon par shikayat ki, aur 
sabit karne chaha, ki we din ke faraiz mea kahil aur gafil hain. Ma- 
sih ne apne shd^irdoa Ini rauazarat Ki, aur roza rahne ke haqiqi mat- 
lab ko bayan kiyi. " Kya barati jab tak dulha un ke sath hai, roza 
rakh sakte hain ? Jab dulha un ke sath hai, we roza rakh nahin sakte. 
Lekin din awenge, jab dulha un se liya jaega, aur we un dinon mea 
roza rakhenge." Yane, roza rakhna matam aur zari karne ke waqt 
munasib hai. Lekin khilaf i aql aur khilaf i taba bhi hai, ki khush- 
hali ke aiyam men, jab bahar bhitar sab kuchh bahal hai, roza rakhne 
aur matam karne ki siirat banawen. Shadi ke waqt jab dulha hazir 
hai, aur barati us ke s^th khush o khurram bote haiy, sab koi kahte, 
ki matam aur zarian karna beja hai. Yih us bewaquf ki manind 
hota, jo purane aur phate hue kapre par nae than ke paiwand laga- 
we, ya nai sharab ko purane chamre ki mashkoa men dale. Naya 
than purane kapre ke muwafiq nahin, aur nai sharab purani aur sari 
hiie mashkon ko pharegi, aur bah jakar zai hogi. Masih us waqt 
tak apne shagh-don ke sath tha. Un ka sab ^uchh bahal raha. Un 
ki bar ek khwahish us ke huzur bar ati thi. Us halat men roza rakh- 
na baja na hota. Lekin i'sa ko niaiiim tha, ki we chand barasoa ke 
bad dunyi men akele rah jaenge ; dulha un se juda kiya jaega ; aur 
dunyd un ko pareshan aur tabah karne ke bye darpai howegi. Us halat 
men we roza ke mane pahchanenge, aur us ka faida bhi basil karenge. 
Is bat ki haqiqat is waz ke silsile men malum hogi. 

h amr ki haqiqat daryaft karne ke liye in do baton par gaur kiya 
chahive. Yane, 

Pahli, Roza rakhne ka matlab aur sabab Kya hai? 

Ddsri, Us ki hifazat kis tarah k i chahiye .'' 

Do qism xxi rozadari ravva hain. Ek jo amum, yane khass o amm 
ke liye hai. Jis waqt Kisi mulk ya sarzarain par afat, ya akal, ya Al- 
lah ki nakhushi ke asar kisi surat se nazar avven, us waqt roza rakh- 
na aur matam karna baja hai ; aur us ka ishtihar bhi sab kahin karna jaiz 
aur rawa hai. 

Z)<i>r<' qism yih hai, jahan mza rakhne aur matam karne ki zuriirat 
faqat ek gharane ya e.x hi shakhs par ho. Tab us ka ishtihar 
karna beja hota. Jaisa ki Masih ne apne pairauori ke waste farmaya, 
ki " Jab tum roza rakho, makKaran ki manind turshrii mat ho ; kyiin- 
is'\ we apne munh bigarte hain, taki admion ki nazar men rozadar ho- 
wen," wagaira, Mati, 6 : 16 — 18. Is halat men roza ki manadi ya 
ishtihar beja hota. Roza ki haqiqat rozadar aur Khud^i hi ko malum 
howe. Yiin roza i nihan, aur roza i amm ke darmiyan imtiyaz kiya 
chdhiye. 

Jo roza. kilaiq aur haqiqi hai, us men ye tin butea zurur pai jaengi. 
Y line pahlt, ki rozadar khane, aur pine, aur bar qism ki nafsani lazzaton 
se ba qadr i maqdur baz rahta hai. D d sri y'lh, ki wuh Khuda ke age 
farotani se apne gunahon ka iqrar karta, aur kamdl ajizi ke sath ilti- 
m^s karta, ki J;ihuda rahm khakar siyasat karne se darguzare. Tisrt 



ROZA I HAQfQf Kf KATFIYAT. 121 

yih, ki minnat karta, ki Khud^ we sab dini aur dunyawi barakaten, jin ki 
us 1\0 ya auron ko ihtiyaj hai, hakhshe. 

Jahan ye sab bat«a pai jatin, rozadari haqi'qi aur faidamand hogi. 
Parjis ke roze mea ye bateij pai na jatin, wuh roza batil aur hefaida hai. 
Bahut log- us Ko roza kahte hain, jahan faqat ek muddat tak 
khane pine se baz rahte hain, aur jante nahm, Id baz rahne ka sabab, 
y^ roza rakhne ka matlab kya hai. Yun ahl i Islam aksar roze 
ke bab men ban galati men pare hain. Quran ke mutabiq j^iz yih 
hai, ki " Khao, aur pio, jab tak saf nazar awe turn ko dhari sufed ju- 
di dhari siyah se fajr ki ; phir pura karo roza rat tak, aur na lago 
un se — yane auraton se — jab itih^f men baithe ho masjidon men." 
Yun un par jaiz hai, ki rat bhar aish o ishrat men katen ; ki khate pite 
rahen, aur masti, ya jo ji chahe, us meij rat ko sarf karey, aur fajr ko 
phir roze men rahen ; goya, ki Allah ko rat men siijh nahin parta, y^ 
insan ke kamon par lihaz nahin karta ! Aise roze par Allah yun 
sawal karta hai : " Jab turn ne roza r^kha, aur matam kiya, to ky^ 
mere liye, hdn, mere liye roza rakha tha ?" Zakariyah, 1 : 5. 

Jahil aur jalsazon ka dastiir 1 ai, ki aise kamon men matam karne 
aur ishrat karne ke hudud thaharawen, aur Aahen, ki Fulani ghari tak 
matam karo, aur apni jan ko taklif deo ; phir us ke bid fulani ghari 
tak dil bahlakar aish o ishrat karo. Sachche ambiya aur Allah ke 
bheje hiion ne aisa nahin kiya. We is bat men muttatiq hiie, ki bam 
Aidam jab roza rakhe.j, tp roza ke sabab, aur zururat, aur munasibat 
par gaur karen, aur dil us men yahaa tak fikrmand howe, ki achchhe 
se achchhe khane men. aur aish o ishrat men bhi lazzat na howe. 
Unhon ne qaniin ke taur par nahin thahardya, ki kis qadr, ya kitni 
muddat tak khane pine se baz raha chahiye. Is bat men bani A'dam 
ki hciiat aur taqat men tafawat hai. Un ke amal se, jo Tauret Injil 
ke kai maqamon men manqul hai, maliim hoga, ki we kis qadr baz 
rahte the, aur ham to bhi kis qadr baz rahna munasib hai. 

Yun Tauret men sahifa i Yashiia ke 7 bab men hai, ki jis din bani 
Israil Ki fauj shahr i Ai ki Jauj se shiKast hui : " Logon ke dil pighal 
gae, aur pani se ho gae. Tab Yashiia aur Israil ke sare buzurgon ne 
apne kapre phare, aur Khudawand Ke ahdname ke sanduq ke age sham 
tak aundhe pare rahe, aur apne siron par khak urai. Aur Yashiia 
bola,Hae,ai Khuda'wand Taala, tii in logon ko kis liye Ardan par lay^, 
ki ham ko Anturion ke hath men giriftar kare, ta we ham ko nabud 
kareo } Ai, Kasli ki ham q^^naat karte, aur Ardan ke par rahte ! Ai 
Khudawand, ab jo Israili apne dushmanon ke age se bhagte hain, 
main kya kahiin ? Ki Xanaaini aur is zamin ke sare basnewale 
sunenge, aur ham ko gher lenge, aur hamara nam zamin par se mita 
dalenge, aur tu apne buzurg nam ko kya karega }" Us halat men 
malum hota hai, ki na khane pine men, na aish o ishrat men kuchh 
lazzat thi. 

Phir, Samuel ke pahle sahife ke 7 biib men hai, ki sandiiq i sha- 
hddat aur ahdname ka Filistioa ke hathon men pard, aur bis baras 
ke arse tak bad hali men raha, " Tab sare bani Israil ne Khudawand 
ke huzur nale kie. Aur Saii.iiel ne Israil ke sare gharane kg kaha, 
ki agar turn apne dilon se J;lhudawand ki taraf phiro, to un ajnabi 
K 



122 ROZA I HAQfQr Kf KAIFIYAT. 

mabudou ko aur Istarat ko apne darmiyan se nik^l phenko, aur 

Khudawand se dil lagao, aur usi akele ki ibadat karo, to wuh Filistion 

ie hath se najat bakhshega. Aur bani Israil ne BaaKm, aur Istarat 

'ko nik^l phenka, aur akele Khudawand ki bandagi karne lage. Phir, 

Samuel ne kaha, ki sare banf Israil Misfa mefi jamahoweo, taki maia 

tumhare live Khudawand se dua m^ngun. So we sab Misfa men 

faraham hue, aur pani nikala aur Khudawand ke age chhirkao kiya, aur 

us din roza rakha, aur wahan bole, ki ham Khudawand ke gunahgar 

hain." Aur Khuda ne un ke istigfar aur zari'an suniQ, aur un ka roza 

qabiil kiya, aur unheu un ke dushmanon ke hath se rihai bakhshi. 

Phir, Tawar-kh ke dusre sahife ke 20 bab men Hkha hai, ki " Bani 

Moab, aur bani Amun, aur un ke sath bahut log jang ke liye Yahusa- 

fat par charh ae. — Tab Yahusafat dar gaya, aur Khudawand ki talash 

ko apna rukh kiya, aur tamdm Yahiiddh men roza rakhne Jci manddt 

karwdi. Aur bani Yahudah jama hue, ki Khudawand se madad 

mangen, aur we Yahudah ke sare shahroQ. men ae, ki ^^hudawand 

ko dhundhen. Aur Yahusafat Yahudi^h aur Aurshalim ki jamaat ke 

darmiyan Khuddwand ke ghar men nae sahn ke age khara hua, aur 

kaha, ki Ai Khudawand, hamare bapdadon ke Khuda, kya asman 

men tu Khuda nahin \ Aur tu qaumon ki sari mamlukaton ka hdkim 

nahiii? Aur tere hath men aisa zor aur qudrat hai, ki koi tera 

samhna nahin kar sakta. Kya tu ne, ai hamare Khuda, is sarzamin ke 

bashindofi ko apni guroh Israil ke age se kharij nahifi kiya, aur use 

apne dost Ibrahim ki nasi ko hamesha ke liye nahin diya ? Aur we 

us mefi base, aur tere nam ke liye us men ek maqdis banaya ; kyunki 

unhon ne kah^, Agar bala, jaisa ki talwar, aur afat, aur mari, aur kal 

ham par a pare, to ham is ghar ke age aur tere huzur i khare honge, 

ki tera nam is ghar me© hai, aur ham apne dukh men tujh se faryad 

karenge, aur tu hamari sunega, aur hamen najat bakshega. Aur ab, 

dekh, ki bani Amun, aur ahl i Moab, aur koh i Sair ke log, jin meo 

tu ne bani Israil ko, jab we zamin i Misr se nikal ae, dne na diy§, 

balki we un se phir gae, aur unheij halak na kiya ; dekh, we 

ham ko yih badla dete hain, ki charh ate hain, taki ham ko hamari 

miras se nikdleij, jis ka tii ne ham ko waris kiy^ ! Ai hamare KhudS, 

kya tu un ka insaf nahin karega r Kyunki is bare amboh ke muqabil, 

jo ham par charh ata hai, ham kuchh taqat nahin rakhte ; aur ky^ 

kareij, so bhi nahin jante ; balki hamari ankhen tvjh par haio- Aur 

tamam Yahudah apne al o ayal, yane apni joruaQ aur larkon samet, 

Khudawand ke age khare hiie." Aur Khuda ne un ke roza aur zarian 

qabul kin, aur un ke dushmanoQ ko hazimat dekar un ko r'\\\i\ bakhshi. 

Un ke ahwal se malum hoti hai, ki un ke roze ke dinoe men achchhe se 

achchha khana un ke liye mazadar na tha, aur r^t ke waqt aish o ishrat 

ke nam o nishSn bhi un ke darmiyan na the. 

Phir, Azra ne (Azair) apne sahife ke 13 hih men likha, ki *' Main 
ne Ahawd ki nadi par manadi karwiM, ki Roza ralcho, ki ham apne Khudd 
ke huzur djizi karen, aur us se dua mangen, ki safar men ham ko aur 
hamare balbachchon, aur hamare mal ko ba salamat rakhe. Kyunki 
mujhe sharm ii, ki badshah se sipahi aur sawar ming lun, ki we rah 
men ham ko dushman se pandh dewen ; kyunki ham ne badshdh se 



I 



ROZA I HAQrQf Kf KAIFIYAT. 123 

kaha tha, ki hamare Khuda kd Mth panah dene ko un sabhoQ par 
hai, jo us ke talib haia ; par us ka jabr, aur qahr un sabhon par 
jhum rahta hai, jo ijse chhorte hain. So, ham ne roza rakhkar is 
bat ke liye apne Khuda se dua mangi ; aur hamari dua qabul hui." 
Un ki us sarguzasht se bhi tnahira hai, ki we roza rakhne ke sabab 
j^nte the, aur un ke roze ke dinon men we achchhe khane ya ishrat 
ka khiyal nahi^ rakhte the. We Aurshalim, apne watan ko phir jane 
par the, lekin ajiz, aur kamzor, aur bechara the ; aur guzar un ka 
dashman aur wahshi qaumon ki sarhadoij men se tha. Unhon ne 
Faras ke badshah se kaha tha, ki Allah hi par hamara tawakkul hai, 
ki hamari panah kare, aur dushmanoij ke hath s^ hamen mahfiiz rakhe, 
ki us ka h^th panah dene ko. un sabhon par hai, jo us ke talib hain. 
Isna i rah men we mushkil men par gae. A'ge jane se dahshat aur 
khatar tha ; pichhe phirne men sharm aur zarar. Un k^ chara na rahd. 
We roza rakhne, aur Allah apne Khuda Ko dhundhne lage ; us ne 
qabul kiya, aur un ke safar ke saranjara ko sahib salamat pahun- 
chaya. Unhon ne kuchh fikr na kiya, ki subh ya sham ko Jcis 
waqt " dhari safed aur dhari siyah ka faraq nazar awe." Balki apne 
khatar aur mushkil par fikrmand hue, aur Khuda ki razamandi kehasil 
karne par, yahan tak, ki achchhe khane aur pine, aur aish o ishrat 
ki lazzat se bhi faramosh hue. 

Aur Daiid ne, jab us kalarka bi'mar ho maut ke qarib pahuncha tha, 
*' us larke ke liye Khuda se arz ki, aur roza rakh^, aur ghar men 
jakar sari rat zamin par para laha." 2 Samuel, 12 : 16. 

Phir, Daniel nabi ke waqt jab Faras ke badshah ne salahkar i bad- 
batin ke fareb se Daniel ko, bina qusur kiye, sher i babar ki mand 
men dala tha, " Tab badshah apni bargah men gaya, aur sari rat faqe 
men raha, aur baje ka manch us ke age lava na gaya, aur nind us se 
jdtirahi." Dan. 6 : 18. 

Phir Daniel ke 10 bab men yun likha hai, " Main Daniel un dinon 
meo tin hafte tak gam karta raha. Main ne tin hafte ke guzarne 
tak lazzat ki roti na khai, aur mere munh men gosht, ya sharab 
na aya, aur main ne apne par tel na mala." Aur aglab hai, ki us 
ke mulk ki wirani, aur apne Khuda kl haikal aur kalisiya ki be hur- 
matl par gaur karne se, gam aur malalat us ke dil par yahcin tak 
galib hiie, ki achchhe se achchha khana us ko nSgawar hua. 

Aur Yunas habi ke sahife ke tisre bab men hai, ki jab unhon ne 
nabi ki zuban se Khuda ki tahdid aur waid apne shahr par suna, 
** Tab Nainawe ke bashinde Khuda par iman lae, aur roza ki manadi 
kf, aur sare chhote haron ne tat pahine. Aur yih khabar Nainawe ke 
badshah tak pahunchi, aur wuh apne takht par se utha, aur badshahi 
libas ko ntix dala, aur tat orhkar rakh par baith gaya. Aur us ne 
badshah, aur amiron ke farman se, Nainawe men manadi aur ishtihar 
karw^ya, ki na insan, aur na haiwan, na galle, na mawashi kuchh 
chakhen, aur na khawen, na pani piwen. Lekin insan aur haiwan 
tat pahinen, aur Khuda ki taraf dil se faryad karen ; balki har koi apni 
apni buri rah se, aur apne apne zulm se, jo un ke hathon men hain, 
phirjaen. Kyajane j^huda phire, aur thahar jae, aur apne bare 
qahr se baz rahe, taki ham log halak na hon ! Aur Khuda ne un 



124 ROZ.\ I HAQfQr Kl KAIFIYAT. 

ke amal ko dekha, ki we apni apni buri rah se phir gae ; tab Khuda 
us badi se, jo un ki babat tabdid Idya tha, phira, aur use na 
kiya." Un ka roza nianawi aur baqiqi roza th^- Us men kucbh 
tiflagi, " kala aur safed dhari" Ke faraq nazar ane, ya aise kucbh 
butlanon ke haqq men, dakhil na hui. Un ki b-idkan'of) ki yad, 
aur Allab ki rahmat aur pakizagi, aur sacbai Ki pahchan, un ke dilon 
men gabb bui, aur aise sab batil aur be faida khiyaloii ko un se 
dur kiya. Yun in sib roza i mazkur se, aur bnbutere in ke 
siwa, jo Tauret men mundarj haiu, yih bat mabim bai, ki jis roza i 
manawi aur baqiqi se Khuda razi hua, aur use qabul kiya, rozadar 
ka dil kisi tarah ke gunah se, khwab apne, khwab apni qaunQ ke 
gunah se yaban takgamgin hua, Ki roza ke waqt achchhe se achchhe 
khane pme mea us ke Hye lazzat n i bui. 

Aur Nahamiyah Ke sah^fe Ke 1 bab, aur Yuel nabi ke 2 bab, 12 — 
17 ayaton ko bhi yabaa p^rho. 

Injil men ])bi roza rakhne ka tazkira jo bai, usi tarah ka hai. 
Amal ke lU bab men Karnelius apna ahwal yun bayan karta hai, 
ki " Char roz hue main ne is waqt tak roza raKha ; aur tisre pahar 
ko apne ghar men dua mangta tha ; aur kya dekhta bun, Ki ek 
mard nurani hbas men mere samhne Kbara hiia, aur kaha, Ai Kar- 
nelius, teri dua qabul bui, aur teri khairat Khuda ke huzur yad 
men ai." Karnelius Rum ki fauj mea ek subadar tha. Us ke log 
butparast the, aur wuh ap butparasti mea parwarda hua. Jab us 
kl paltan Yabudiab men ai, aur wuh Tauret Injil ki talim se waqif 
hone laga, tab apni jihalat aur gunabon se agab hone laga, aur 
dil us ka bari ghahrahat men par gaya. Tab roza rakhne, hur du^ 
mangne, aur apne gunahon ke qatu'd karne se sacbche Khuda, 
aur sacbche din ko dundhne b^ga. Us dil tangi men wuh apne kh^- 
ne ki lazzat par albatta khival na karta. Phir, Amal kel3 bab 
men likha hai, ki "Antakiya ki kalisiya men baze nabi aur ustad 
the ; un men Barnabas, aur Shamaun, aur Lukius, Manaen, aur 
Saul the. Aurjiswaqtwe Khudavvand ki bandagi Karte, aur roza 
rakhte the, Riihi Quds nekaha, ki Mere liye Barnabas aur Saul ko 
alahida karo, us kirn ki khatir, jiske waste main ne unhen bulaya. 
Tab unbon ne roza raKhke, aur dua mang ke. un par bath rakha, 
aur unhen rukbsat kiya." Yih wuhi bat, jo Masih ne kaha, ki " Dulba 
un se liya jaega, tab we un dinon men roza rakbenge." Ilawari, 
aur shagird Masib Ke, ?humar men there, aur yatimon ki manind 
dunya men rah gae. Un ki kalis'fyaen kam huin, aur dur diir shahrog 
men alahida thin. We sab kahiij mazlum aur majbur the. We 
dusbman aur butparast kahin aur amilon ke amal aur ikhtiyar meo 
the. So, we ausar auqat tangi, aur taklif, aur khatar meij the ; aur 
koi nahin janta tha, ki wuh kis din kore ki mar kh^e, ya qaid 
men pare, ya mar bhi dala jae. Us halat men albatta khatar aur 
andeshamandi un ke dilon par galib hoti, tab roza rakbna baja hota. 
Aur Pulus aur Barnabas usi safar men, jab bahutere mulk aur 
shahron men manadi kar chuKe, tab un ki kabsiyaoo meij phira kiye. 
aur shagirdon Ke dilon kotaqwiyat di, aur takid Ki, ki fman par sabit 
rahen, aur kaha, Zurur hai, ki ham ban musibatoo se Khuda ki b^d- 



ROZA I HAQfQr Kf KAIFIYAT. 125 

shdhat meo ddkhil howen. Aur har ek kalisiya meQ buzurgoa ko 
muqarrar karke, aur roza ke sath dua mangke, unhen Khuda ko, jis 
par iman l^e the, su4)urd kiya. Yah^n bhi roza i manawi murad 
hai. KyunKi un kalisiyaon ke bhai band aksar iman men nau zada, 
aur Injil ke mazmun aur qanun se kam waqif the. Aur un ke buzur- 
gan bhi apne apne nae kam se tajribakar na hue ; is sabab se bhf 
andesha tha, na ho, ki khalal, aur bidat, aur berahi men paren. To 
us khatar aur andesha ki khatir roza rakhna, aur dua mangna bahuthi 
munasib tha. Aur un ki rozadari aur duaen maqbul hi'iiQ. 

Aur Injil men roza rakhne ka tazkira hai, jo naraaqbiil aur la h^sil 
hiia. Luka Ke 18 bab men hai, ki " Do shakhs namaz karne ko 
haikal men gae, ek Farisi. diisra bajdar. Farisi alag khara liokar 
yuo dua mangta tha, ki Ai Khuda, main tera shukr kartahun, ki auroQ 
ki manind lutera, zalim, zinakar, ya jaisa yih bajdar hai, main nahin 
hun. Main hafte men do bar roza rakhta, aur apne sare mal ki dahyaki 
deta him. Par bajdar ne diir se khara hoke itni bhf na jurat ki, ki 
apni ankhen asman ki taraf uthawe, bali%i yih kahke apni chhati 
pitta tha, ki Ai J^huda, mujh gunahgar par rahm kar. Main turn se 
kahta hun, ki yih shakhs dusre se sadiq thaharke apne ghar 
gaya." Farisi ne bahut roza rakha — hafte ke do din faqon men 
kata, lekin roza i haqiqi na rakha ; kyunki apne roze ke sabab ya 
mujib par gaur nahin kiya. Apne gunahoii ko nahin pahchana, 
balki samajhta tha, ki apne roze se bara sawab hasil karta tha. Yurj 
haqiqi aur manawi roze ke muhasil ke badle us ka roza faqat us ki 
magriiri, aur khudbmi, aur namaqbuh ko barhata tha. 

Mahammad ke bab men baz musannifon ne hkha hai, ki " Wuh hafte 
men do bar roza rakhta tha." To us ka roza us Farisi ke roze ke 
bardbar tha, aur us ka muhasil barabar. Lekin us ki manind 
lAsiixd^mmdid apne haqq fnen n-d.hm kah sakta, ki " lutera, aur zalim, 
aur zinakar main nahin hiin." 

Pas, Tauretaur Injil se malum hai, ki roza rakhna bahut hi munasib, 
aur faidamand hai, jab achchhi tarah se kiya jae. Lekin jab gafili, 
ya galati se kiya JRe, tab faida ke badle zarar aur nuqsan hasil hot^ 
hai. Aur jis jis waqt kisi ka roza faidamand aur maqbul hua, rozadar 
ka dil apne gunahon, aur apne bhai band aur qaum ke gunahon ki 
pahchan se yahan tak gam gin th<i, Ki khane pine men. lazzat na 
rahi. Aur imdndaron ke dilasa aur rahnumai ke waste Khuda taala 
ne apne kalam men manqiil l.arwaya, ki gae guzre zara^non men 
jis jis waqt roza rakhne ka bais hua. ya zunirat pari, Khuda- paraston 
ne dua, aur zarian, aur itiraf i gunahon ke sath roza rakha ; aur Rahman 
ne kan deke suna, aur unhen un ki sari mushkil aur musibat, aur 
khatron se bachaya. To wajib hai, ki Hindustan me;) jo jo Khuda- 
parast hain in baton par gaur karke soch karen, ki un par ky^ faraz 
hai ? Kya roza rakhne, aur dua aur zdriaQ karne ke bahut hi bais na- 
zar nahio ite hain ? 

1. Pahld hi\b, jo sachche imandaroa ke dil men bhariho, so yih hai, ki 

aksaron ke darmiyan, khawass hon ya awiim, jahan haqiqi Kalam UU^h 

phailayd jata, chhote bare use haqir jante haia ; aur us se darguzar 

kar aur kitabon aur tariqoo ko bartar jante hain, Jin meo nafs palne, 

K k 



126 ROZA I HAQrQr KI KAIFIYAT. 

aur ji ki chah par chalne pawen. Yun, Masih ki baten un ke hal 
men puri hoti hain, ki " Niir jahan men aya, aur admion ne tariki 
ko nur se ziyada piyar Kiya ; kyiinki un ke kam bqre the. Ki jo koi 
burakarta hai, wuh nur se dushmani rakhta hai, aur nur ke pas nahifi 
ata ; na ho, ki us ke kam zahir hon." Yiih. 3 : 19,20. "Agar 
main na aya hota, aur unhen na kahta, un ka gun4h na hota ; lekin 
ab un pas un Ke gunah ka uzr nahin " Yuh. 15: 22. Yih waisa 
hai. jaisa ki koi, jis ke hath men ab i haiyat diya jawe, aur wuh use 
nachi'z jankar kisi talab i kasif se pita rahe. Jab tak Khuda ki rah 
un ko mahim na hui, aur us ka kalam un ko diya nahin gaya, 
tab tak us se gafil rahne ka aib un par nahin lagta. Le^in jab se 
unhon ne Khuda ki shan'at ko paya, aur jan bujhke apiie tain haiyat i 
abadi ke nalaiq thaharaya, tab se we us ki gafiati aur tahqir karne 
se mazur na rahenge.- Aur yih imandaroy, aur Khudatarson ke 
hye roza rakhne, aur dua, aur zanan, aur istigfar karne ka bhari 
sabab hai. 

2. Aur dusrd ssihhh y\h hai, jab laraian, aur wabaen, aur qahtsa- 
h'an, jo Khuda Ki nakhushi aur gusse ki nishani4n hain, zamln par 
nazar atin, aur baiii Adam ko gher letin, aur zail karti hain, bahut hi 
thore haiij, jo in chizon ko apni khatir men late hairj. 

ii. T(srd sabab yih hai, ki ahl i Hind, jo fazl i Ilahi se Khuda ke 
kalam aur us ki rah ki pahchan tak pahunche hain, aksarjis qadr un 
ke haqq men intizar karna munasib hai, danish, aur dintai, aur safai i 
dil men taraqqi nahin karti hain.. Yahan wahan do ek nazar ate haio, 
jin ki chal aur ahwal se malum hai, ivi we dunya ki bandhan se chhut 
gae, aur Shaitan aur dunya ki suhuat aur pairawi se wida karke unhon 
ne sidq i dil se Khudawand I't^a ki pairawi ikhtiyar ki hai. Tis par 
bahutere hdiij, jo ek hath aur adhe dil se dunya se lage rahte haig. 
Lut ki joru ki manind, we us Sadum par, ki jis se bahar nikle haift, 
pichhe nigah kar rahte haifi. We butparaston, aur batilparston 
ke darmiyan rahte haiij, aur un ki qurbat aur sangat men un ke 
tariqon se waqifiyat rakhte hain. Is sabab se hirsi dunya, aur da- 
g^, aur hila hawala, jo din rat un ke as pas nazar ate hain, bahut 
bar un ke dilon meo jagah pate hain ; aur " us fasad aur sarahat se, 
jo duny^ men haiu, chhiitkar phir us ke dhasao met] phans jate 
hain."' Aur jis qadr we dunyd ki lila krira, Khel o tama&ha, aur 
rasiim i batilparaston ki qurbat men rahte, ya un men shamil bote, 
us qadr Khuda ka kalam un ko be maza malum hota, aur tasir us 
ki un ke dilon se dafa hojati hai. Aur usi qadr parhezgari, aur 
ikhlasmandi, aur safdili, aur sachche din ke faraiz unhen napasand 
ate hain. Aur kabhi kabhi aisa hota, ki we dunya hi qurbat aur 
lazzaton se farefta hokar sachchi sidhi rah ixO tarK karke un meo 
ja shamil bote hain ; aur un ke hal men yih masl thik ati hai, 
ki " Kutta «/;?!?' qai ki taraf, aur dhoi hiii si'iar apne daldal meo lotne 
ko phirl hai." Un ka hal Masdi ki ek tarasil ke muwafiq hai, yane 
**Jab palid riih admi senikli, to sukhi jagahoLi mefi phirti, aur aram 
g^h dhundhti hai, aur nahia pati. Tab kahti hai, Main phir apne 
ghar men, jahan se nikli hiio, jaungi ; aur ake use khali aur jh^ra 
buhara sat" suthra pati hai. Tab jakar aur sat ruhen, jo us se badtar 



ROZA I HAQrQf Kr KAIFIYAT. 127 

haiij, sath lati', aur wahan ja rahti hai ; so, us admi ka pichhU hdl 
agle se badtar hota hai." Mati 1'2 : 43 — 45. 

Lekin un meij se, jinhon ne is qadr apni nao irnandari ki'na ton, 
bahutere hain, jo dunya ki qurbat aur sangat ke khwahan bain. We 
is bat se gafil rahte haia, ki we dunya Ke logon men se bulae gae 
hain, taki " Khandan i guzida, aur ek shahana kahanat, aur ummat i 
muqaddns, aur qaum i makhsus howen, aur us ki fazilaton ko, jis ne 
unhen tariki se apni ajib roshni men bulaya, /ahir kareQ." 1 Pat. 
2 : 9. We is bat ko bhnl jate, Ui we *' jahan ki nur hain," aur " ja- 
han ka namak," aur ek " shahr, jo unchai par dhara hai ;'' ki un par 
hukm him, ki " beilzam aur bebad hoke terhi tirchhi qaum ke dar- 
miyan Khuda ke beail) farzand bane raheii ; aur haiyat ka kalima liye 
hue nur ki mdnind dmiyd rtien chamken." 

Yuu bahar ke log un ki chal se thokar khate, aur dushraan un ke 
zan'a se kufr aur takabbur karne ka qabu pate, aur Injil k; ain fazilat 
par parda dalajata hai. 

Kyaroza rakhne aur zarian karne kabais is men paya na jae ? 

4. Aur chauthd sabab is mea paya jata, ki Hindustan men bahutere 
hain, jo I'sai kahlate hain. tau bhi sachchhe din ki rah aur rasmon 
ko haq^'r jante hain, aur un ki taKrim aur hifazat se dur rahte haig. 
We ap haiyat ki rah mea naliin jate, aur un ke liye bhf, jo dakhil hone 
chahte, thokar khane Ka bais bote hiiin. Aur un ke wasile se 
j^hil aur gumrahoa i^e darmiyan Khuda ke nam aur us ki rahon ki 
tahqir ki jati hai. 

6. Aur pdnchwdn sabab un ki khatir hai, jo Wilayat se kalam UUah 
ka ishtihar dene ko tiristada hokar ae haia. Un ki kamzori, aur kam 
iatiqadi, aur mihnat aur mashaqaton ki kami ka l^hi fikr karna hai. 
Kyunki kalisi'ya ke peshwaon, amiion ko munasib nahia, ki auroQ ke 
hai men roza rakhne, aur zarian karne ke sabab i kulli dhiindheo, 
Balki un ko wajib hai, ki apne gunahon, bhul chukon ki talash karen, 
aur unhen qabul karke Khuda ke chihre ki roshni ko chahen, aur us 
ki baz rakhi hui niamaton k khoj karen. Ambiya i Ahah ne yunhi 
kiy^. Maslan Daufel ne jab Aurshalim aur Khuda ke kalisiya ki 
wiranfoy par gaur kiya, tab apna hai yiin baya'n kiya, ki " Alaiu ne 
Khudawand apne Khuda ki taraf apna munh phera, taki namaz aur 
dua se roza, aur rakh aur tat ke sath us se darkhwast karun. Aur 
main ne Khudawand apne Khuda ke huzur dua mangi, aur iqrar kiy§, 
aur kaha, ai Khudawand, jo Khuda i azim aur muhib hai, aur un 
sabhon ke liye, jo use piyar karte, aur un ke liye, jo us ke ahkam ko 
mante hain, paiman aur rahmat ko mahfuz rakhta hai. Ham ne 
khata ki hai, ham ne gunah kiya, ham ne shararat i\i, ham ne bag^- 
wat ki, ham tere hukmoii aur tere sunnaton se phir gae hain. Aur 
ham nabioa tere bandoQ ke shinawa na hue, jinhon ne tere n^m se 
hamare badshahon, aur hamare amiron, aur hamare bap dadon, aur 
hamare mulk ke sare logon ko. waz kiya. Ai Khudawand, sadaqat 
tujh ko hai, aur zardrui ham ko, jaisa aj ke din hai ; ban, Yahiidah 
ke logoo, aur Aurshalim ke bashindon ko, aur sare Israilion ko, jo 
qarib hain ya baid, un sab mulkon men jaba^j kahio tii ne un ke 
gunaboij ke sabab unhen hanka. Ai Khuddwand, chihre ki zardrui 



128 KHUDA KF MAHABBAT. 

ham ko hai, hamare badshahon, haraare arairon, aur hamdre bapdadoQ 
ko, ki ham tere gunahgar hiie. Khudawand hamare Khuda ko rah- 
mat aur amurzish hai, ki ham us se phir gae hain," Aur usi tarah 
s^re ambiya, jab roza rakhne aur zarfan karne lage, tab apne aur 
apniummat ke gunahon ko yad menlae. Aur ham logon ko wajib 
aur zuriir hai, ki aisahi kareu. 

Aur jokol upar mazkura ki baton par gaur kare, aur sidq i dil se 
un ke ahwal ko daryaft kare, albatta us ko roza rakhne, aur duamang- 
ne ke bais ki kami na hogi. 

Ai parhne ya sunnewalo, kya turn ne kabhi usi tarah roza rakha 
hai ? Mat samjhiyo, ki agle zamanon men roza rakhne ke mujib aur 
aururat ab se ziyada thin. Yashua, ya Nahamiyah, ya Danial ke waqt 
men koi sabab ya mujib na tba, jo ab maujud nahin hai. Kya tum 
is mulk ke hai par gaur kar sakte ho, aur roza rakhne ka sabab aur 
zururat na dekho r Agar upar mazkura ki baton par gaur kar sakte 
ho, aur matam aur zarian karne ka, sabab na mahlm karo, aur dil meo 
sakete na jao, to miijib hai shubhe ka, na ho, ki tumhari ankhen gunah 
kl kharahi ke dekhne ko kholi nahm gai hain. Tum ne abhi tak un 
sari makruhat ke liye, jo zamln men ki jati hain, gamgin hone aur ah 
bharne na si'kha na jana hai ! Lekin agar is mulk ke hai aur amal 
par, khwah ahl i Masih, khwah gairon ke, gaur karne se khilwat 
meo gam khate, aur ranjon ka hamil bote, ki kabhi kabhi tumhare 
khane pine mea lazzat na rahi hai, aur isi tarah se roza rakhte ho, to 
kalam Ullah tumhare dilasa aur khatir jamai ke waste wadon, aur bara- 
katoa se bhara hiia hai. Khuda taala un par, jo kharabi aur bhulawe 
ke dinon men apne, aur apne ham-jins ki badi aur bhul chukon ki 
khatir gamgin bote, aur roza, aur zarian, aur iatiraf i gunah kartehaija, 
tawajjuh i khair kartahai; aur un ke namon par likha hai, ki "We 
mere honge us din, jis men maio apni guroh i l^hass ko jama kar- 
unga." 



KHUDA Kf MAHABBAT. 
Rev. Gopi'na'th Nandi' ki' tasni'f. 



Is liye ki Khuda ne jahdn ko aisd piijdr Iciyd hai, ki us ne apnd eklautd 
Betd bakhshd, tdki jo koi us par trndn Idwe, haldk na ho, balki hay at 
i afadi pdwe ; kydnki Khudd fie apne Bete ko jahdn men is liye nahin 
bhejd, ki jahdn ke qatl parfatwd dewe, balki is liye ki jahdn us ke sa- 
bab se najdt pdwe. — Yuh. 3 : 16, 17. 
Is bab ke shurii men mut^la karne se wazih hota hai, ki yih ayaten 
un dilchasp aur zurviri nasihaton kd, ki jin ko hamare ^huddwand ne 



KHUDA Kr MAHABBAT. 12j 

ek shakhs Niqudimus nami se, rat ke waqt, irsbad ki thin, ek hissii 
hai, Aur bazi tab'men, jo us ne shahr i Aursbalim aur berunjat k.; 
logon ko din, aur w§ barf karamaten, kijo us ne w-iban dikhlain. 
albatta us shahr i buzurg ke aUsar admion ko maU'im hin'n. Agarchi 
us waqt janab Masih ne baliut muajaze na dikhlae hon, tispar bhi jo 
kuchh ki us se wahan par barmala waqi hue, zurur aur yaqm i kuUi 
hai, ki un l\i shuhrat un sab logon, khass karke Farisiori ke alinoou- 
aur fazilon men bakhi'ibi ho gai thi'. 

Pas, rnah'im hota hai, ki Niqudimus Farisi, aur shayad ki us bari 
majhs, yane sanhedrim Ka ek sardar tha. So wuh hamare Najat- 
dihinda ke waz se khwah ap hi musharraf hiia, ya us majhs ke aur kisi 
shakhs se uski tah'm ki wa/a '^ur zarurat ki babatdaryalt karke, alami 
tanhal men, sunne yasikhne ko, magar balihaz khauf Ian tan qaum i 
Yahud ke, taki use ilziim na den, rat ke waqtaya, aurlvamal khushi o 
khurrami se us ki khidmat men hazir hoke, bari tazim aur takrim 
ke sath us se iltim^s kr, ki " Ai Rabi, ham jante hain, ki tu Khuda ki 
taraf se muUbm hoKe aya ; kyuniu Koi shakhs yih muajaza.jo ki tu 
dikhata hai, jab tak Khuda us ke sath na ho, nahia dikhasakta." Al- 
hasil muarrikh muqadd^s ne ham par yih zahir na kiya, ki shakhs i 
mazkur ka kya sawal tha, magar ham apne Najat denewale ke maqiil 
jawab seus ke sawai ki kaifiyat ko, jo haqiqat men bahitar thi, daryaft 
kar sakte hain, yane Ki " Main turn se sach sach kahta bun, agar koi 
6dmi sar i nau paida na ho, to wuh Khuda ki mamlukat ko dekh nahin 
sakta." Niqudimus ka 'dil, shayad ki bari fazilat ke b^is nihayat 
ghamand o gurur se pur tha ; is sabab se wuh apne us bare mushkil 
sawal ka yih jawab sunkar mutajjib hua, o israr i mani ko na pakar, 
kamal taajjub o hairat se bol utha, ki " Admi jab burha ho gaya, to 
kyunkar paida ho sakta hai r Kya use yih qudrat hai, ki do harah apni 
ma ke pet men dar awe, aur paidi howe ?" Pas, Khudawand Tsd 
Masih ne yih sunkar, aur us ko nihayat mushtaq dekhkar, aur sachche 
din ki mahiyat se use bekhabar pauar, wuh us jawab ke mane batlane 
mec rujii hua ; lekin iqtidar ke taur par khitab farmake mukhdtib 
hua : yane, " Main tujhe sach sach uahta hun, agar admi panf aur Rub 
se paida na howe, to wuh Khuda ki mambikat men dakhil ho nahia 
sakta :" aur us ne us ki diljamai karne ke liye yih farmaya, ki dunyawi 
tadbiren, o ya ki madad i insani faqat dunyawi chizon ki t'gir tabdil 
par tasir karti hain, par jan ki ruhani o haqiqi tabddi men kargar 
nahio hotin ; kyunki Khuda hi ki Riih PaK l^a kam hai, ki us se insan 
^sman ki aish o ishrat ke laiq thaharta hai, tasir kare. Phir istarah se 
irshdd kiya ; yane " Jo jism se paida hua hai, jism hai ; aur jo Ruh se 
paida hiia hai, ruh hai." Niqudimus agarchi ilm i dunyawi men cha- 
lak o mustaid tha, magar hamare Khudawand ki taliin ke bhed ko 
daryaft na karne ke bais us ki kaj fahmi us ke chup rahne se 
zahir hui ; is Uye Masih ne us ko is fikr o taammul men khamosh dekh- 
kar farmaya, ki " Taajjub na kar, jo mairj ne tujhe kaha, ki tumheu sar i 
nau paidci hona zurur hai. " Pas gaur kiya chahiye, ki wuh tabdil 
dill ki talim, Ai jis ka daryaft karna qiyas i insani se kharij hai, aur 
Khuda hi ki Riih ka kam hai, ki insan ke batin ko s^f kare ; so ek haw^ 
ki tamsil lake mai us ki tasir ke sarajhaya, yih ki " Hawa jis taraf 



130 KHUDA Kr MAHABBAT. 

chahti hai, us taraf chalti hai, aur tu uski ^waz sunti hai, lekin nahig 
janta, ki wuh kalian se at! hai, aur kidhar ko jati hai : harek, jo Riih se 
paida hua hai, aisa hi hai." Shakhs i mazkur, agarchi sardar oshari- 
at sikhlanewala, aur shayad ki bara fazil aur buzurg Farisi tha, lekin 
us ne tah'm i mazkur se kisi ko tah'ra na kiya ; aur na wuh dp us tasir 
aur tabdlli ke taur se waqif tha. IsU^^ehairat aur fikr men parke 
J^hudawand se kahne laga, ki " Yih chize© kyimkar ho sakti hain ?" 
Garaz us dam phir hamare Najat-dihinda ne use farmaya, ki tere 
aur sdre gumrah garati makhUiqat ke waste is tarah ki tabdili nihayat 
zurur hai ; kyunki wuhi, jis ko ki tii ^^huda ki taraf se ek muallim 
samajhkar hamkalam hud, khass Masih mauud aur ^huda ka eklauta 
Beta hai. Chunanchi us rahim o karim Bap ne apni ^hass mahab- 
bat nihayat mihrbani se apnd eklautd Beta bakhsha, ki kamil najat 
us hi par iman rakhne se hai. In ayaton mazkur se irshad kiya," Is 
liye ki Khuda ne jahan ko aisa piyar kiya hai, ki usne apnd eklauta 
Beta bakhsha, taki jo koi us par iman lawe, halak na howe, balki 
hayat i abadi pawe. Kyunki Khuda ne apne Bete ko jahan men is 
liye nahin bheja, ki jahan ke qatl par fatwa dewe, balki isliye ki jahan 
us ke sabab se najat pawe." 

Ab is khaksar ki iltimas us Janab i Bari se yih hai, ki wuh apne 
Rub i Quds kl tasir se hamari is naqis fahm Ko roshan kare, taki ham 
us ke muqaddas kalam ke samajhne, aur samjhdne men dil o jan se 
ruju hoiji, ki jis se tumhari aur hamdri jan ki najat ho, aur hamesha 
tarif aur jalal us ke pak nam ka ho. Hasil i kalara ayatoa mazkur ke 
mane bakhubi daryaft karne ke waste un ko tin hisse mea bayan 
karenge ; chunanchi, 

I. ^hucla ki mahabbat, ki lasani o laintihd hai. 

II. Dunva, yane tamam Adarazad basabab gunah ke gazab i Ilahi 
mefi giriftar hain ; kyunki Allah Taala ne, ki jis ki rahra behadd hai, 
apne aziz Bete ko bhejd, ki azab uthakar mara jawe. Pas, is se malum 
hua, ki sirf wuhi gunahgaron kd Najat-dihinda i khass hai. 

III. Kisi insan ko is qurbani se faiaa nahin, magar us ko, ki jo fm^ 
Idwe ; aur us iman lane ka samra haydt i abadi hai. 

I. Khuda k{ mahabbat ke bay an men, ki Idsdnf o Idintihd hai. Agar- 
chi har fard is farkhunda Taslis ki kamal rahmat o mihrbani se 
^laihada alaihada uhda rakhta hai ; tis par bhi bdwajud un alaihada 
uhdon ke harek ka jalal us tadbir i najat ke khatima par eksao hai ; aur 
mahabbat, jo ki tadbir i nnjat se ti\\\r hui, us Taslis men se har ek ki 
hai ; aur gunahgar ki najat hasil karne se Taslis ka jalal i abadi zahir 
hud. Pas, hamen lazim nahin, ki aisa guman karen, ki Bap, yane Khu- 
da i Quds ne apna insdf qaim rakhne ke liye bagair Bete ki razaman- 
di ke us ko bakhsha ho, ya najdt, ki bihtarin niamatoQ se hai, zabar- 
dasti se hasil ki gai ho ; hargi/ nahin ; balki yih pura bona najat ke 
kam ka sirf us ki lahadd o laintiha mihrbani o mahabbat ki bais hud, 
ki us ne apne Bete, ydne hamare Najat-dihinda ko bal^hsha, jaisa ki 
dyat i mazkur se zahir hai. " Is liye Khuda ne jahan ko aisd piyar 
kiya, ki us ne apna eklauta Beta bakhsha." Khuda ki mahabbat, jo ki 
hamdri tamam o kamal aish o ishrat ki ibtida o bunyad hai, bila zuhur 



KHUDA Kr MAHABBAT. IM 

us mahabbat ke kof us uajat se bahramand na hot^, aur na ^sman k4 
darwaza i rahmat khulta ; balki us darwaze se bahar be busul i 
najatke zir o nalap mayus rahte. Is waste us Khuda i karim o 
rahim ne is jahan i fani par aisi mahabbat ki, yane Yahowah kA 
piyar aisa behadd o laintiha tha, ki bawajud ham^re is qadr ziyadati 
gunah o shararat ke, us ne uihayat mihrbani o kamal shafaqat se apoi 
rahmat zahir ki, jaisa ki hkha hai, I Yiih. 4:9," Aur Khuda ki ma- 
habbat, jo ham se hai, is se zahir hiii, ki Khuda ne apne eklaute Bete ko 
dunya meo bheja, ki ham uske sabab se hayat i abadi pawen." Pas, 
z^hir hua, ki mahabbat wuh shai hai, yane jis dam ki insdn se amal 
men awe, to beshtar uske khaw^s i nek, jo ki uski khassiyat hai, paidd 
hoti hai ; kyunki wuh mahabbat jab ki nekoi se milkar w^qi hoti, to 
haqiqat meo us se Khuda ka jalal zahir hokar ham ko aur hamare 
hamsayoo ko aish o aram bakhshti hai ; magar jab ki shararat ki 
taraf targib howe, to haqiqatan us ki tasi'r makils hokar, iza o ranj 
zahir karti hai. Alalkhusus jis waqt ki ham yih baten Khuda ki zat i 
pak se nisbat karen, to zurur uski zat i pak se in^yat o marahamat 
ashkarhogi, jaisa ki kitab i muqqaddas men mastiir hai, ydne ki " Khud^ 
mahabbat hai." Albatta Khuda ki mahabbat admi ki mahabbat ke 
taur par nahin ; kyunki insan us chiz ki ragbat, jo ki nafs ko khush 
kare, o ya ki us ke nafa o aram ka bais ho, aur un chizon par, ki us 
ki nazar mefi bihtar mahim hon, iltifat karta hai ; lekin Khud^ k^ 
rahm is tarah par nahin, ki faqat nekokaron hi ka hissa ho, balki 
badof^ o gumr^hon par bhi namudar hota hai ; kyunki biwaji'id hukm 
udulj ke ham us ke pak hukm ko radd karke, aur uski rah i rast se 
gumrah hoke, apne bure dil ki khwahish par chalte, aur balki us hi 
ke sabab ^j tak us ke gazab ke niche hain ; tis par bhi us Khudd i 
rahim ne aisa piyar kiya. To kya ham men kisi tarah ki bhalai ya 
neki pai jati hai, ki jis se ham ls ki mahabbat ke t^hb hue r Kya 
ham sab ke sab gunah o badzati se bigar nahin gae } Kya ham sab- 
hoo ne apne dil ko sakht karke apni ankhen band na kin ? Kis liye 
apni bari mahabbat us ne ham sab gunahgaron par namudar ki .'' Aur 
kis waste wuh un par, jo us se sarkashi aur dushmani rakhte the, 
mihrban hua ? Par taajjub hai, ki us ne ek dam men sabhon ko ha- 
lak na kiya, is liye ki sab ke sab maut ke laiq aur jahannami the ! 
Pas, is se saf sarih hai, Ki us rahim o karim Bap ne is qadr mihrbdni 
o l^hush suluki ki, ki us laintiha mihrbani ka ham gunahgaron se adae 
shukr nahin ho sakta ; aur us hi behadd mahabbat ke sabab us ne 
apne eklaute Bete ko hamare gunahoQ ke kafare men diya. Agar 
aisi mahabbat zahir na hoti, to gunahg^r filwaqi us aram o chain se 
mahriim rahte ; is liye ki hamare pas kya hadiya aur kya kafara th^, 
jo us lasdni mahabbat, ya apne gundhon ke iwaz guzrante } Turfa 
yih, ki us ne apni inayat o rahmat ke us beshqimat moti ko, iwaz 
meo ham gunahgaron ke, ata kiya ; jaisa ki Hus. 14: 4 men hai, ki 
** Main un ke arne ko sadhaiing^, aur maift kushada dili se un ko 
taiyar karunga ; kyunki mera gussa us se diir hu^." Garaz yih ma- 
habbat laintiha sab gunahgaron ko bulati, aur pukarti hai, ki ^weo» 
aur us sote se, bagair zar aur beqimatlen, aur pien. Yas. 55 : 1 me© 
hai, ki ♦* Ai sab piyaso, pani pas ao ; aur jis ke pas naqdi na ho, io, 



132 KHUDA KI MAHABBAT. 

mol lo, aur khao ; aur wain aur dudh be rapae aur be qimat kharf- 
do." Pas, zahir hua, ki yih mahabbat har mulk, o bar qaum, o bar 
ek zamane ke gunabgaron ke waste kafi bai ; kyi\nki us ke ru ba rii 
kisi tarab ka farq. buland o past, kale o gore, Hindu, Musalman, Ya- 
hud o Tsai men nabin ; balki jo sbakbs apne ganah ke bojb se dab^ 
ho, us ke pas jawe, aur us raababbat ki baraUat ka faida bidun qimat 
o bagair rupae ke basil kare. Alawa is ke aur bbi us ki mababbat se 
hamen nibayat kbushi o khurramj milti bai, aur bamari zindagi ki 
harkat o saknat usi ki mubabbat se roshan o haweda bain ; to pas, us 
alisban mababbat ka, ki jis ne ibtida men sab cbizeii. yane asman, aur 
zamin, aur jo kucbb ki us men bai, paida kiya, aur us ki kbabargiri 
bbi karta bai, aur hamari roz marra ki bajaton ki wubi mubabbat 
kafil bai ; aur jis dam ki b<m sote ya jagte baiii, to hamari nigabbani 
karti. Pas, us ki yih mababbat azimusshan khass hilm o farotani se 
wabasta bai; aur na sirf insan hi ke liye, baiki tamam alam par, yane 
haqir se baqir makblnqat us ki mahabbat ke ihate se alaihada nabin ; 
iekin yih mababbat i am banisl^at us mababbat ke, jo us ne hamiri 
najat ke bab men zahir ki, azbaski kamtarin o baqir bai ; kyunki yih 
najat Yabowah ki us kamal mahabbat aur irade ko, jo ki us ke apne 
logon ko aram men dakhil karne ke liye hai, zahir karti kai ; balki us 
ki takmil ke liye Khuda i rahim jism men zahir boke bamara Najdt- 
dihinda hua, aur dukb uth^ne aur mare jane ko qabul kiya. To ab 
ham sawal karte hain, kya is se bbi aur koi ziyadatar mahabbat ho 
sakti hai, ki jab ham gunahgar hokar dushman i Khuda the, tab ha- 
mare Khudawand Masih ne hamare waste masliib hokar apne besh- 
qimat lahu ko bahaya, aur us hi labii ke sabab ham se aur Khudd i 
rahim oddil se mel hua ? jaisa l\i likhd hai, ki " Koi sbakbs us se ziya- 
da dosti nabin karta, ki apni jan apne doston ke liye de. Par Khudi 
ne apni mahabbat ko hamare sath is taur se ashkara ^iya, ki jab ham 
gundh karte chale jate the, Masih hamare waste mua." Phir dekha 
1 Yiib. 3: l,"DeKho, kya mahabbat Bap ne bam se ki, ki bam 
!^huda ke farzand kahlawen." 

Pas, ab hamari iltimas harek se yih hai, ki us mahabbat par, jo ki 
Khuda i zuljalal ne zahir ki, apni tamam aql o qiyas se gaur farm^- 
wen ; yane, ai azizo, us mahabbat ne faqat turahari najat ke waste 
zuhiir pakra, aur turn par us aftab i mahabbat ka niir chamka hai ; ta 
is hai men lazim hai, ki us ki tahsil mea is qadr koshish o sai kara, 
taki us aftab i darakhshan ki mababbat ke sae tale baithkar khush ho ; 
aur us ko har ek bani A'dam, yanfe Hindu, Musalman, qnbul karke, 
wuh aram, jo Khuda i Sadiq ka apne bandon se wada ho chuka, mir^ 
men le. 

II. A Igaraz us mahabbat illabi ko, jis qadr ki ham se ho sak^ 
izhdr kiya, taham dalil i doim men tum ko fikr otaammul zuriir hai, 
ki is zuhiir i mubabbat ka natija kis ke waste khass hua ; magar 
6yat mazkilr se yih malum hota hai, ki " Us ne dunya ko aisa piy^ 
kiy^, ki apne eklaute Bete ko bakhsha ;" aur kitab i muqaddas meJt). 
lafz i dunya se babut mane murad bain, ki jin ka bayan is mukbtasar 
men gunjaish nahin rakhta ; magar ham us mane par, ki ayat i maz- 



KHUDA Kr MAHABBAT. 133 

kiir se wizih hai, ruji'i karte haio ; kyunki dunyd se tamam makhluq 
Adamzad se murad hai, jo ki dar asl gunahgar o tabahkar hain ; 
kyunki gunah ne ur^ par gazab i Ilahi ki ag ko bharkaya, aur gunah 
hi se un par dukh aur inusibat ai ; aur us gunah se we nalaiq o nachiz 
thaharkar us marz i gunah ka ilaj bhi na kar sake. We to is qadr 
kamzor o natawan ho gae, ki us aish o aram men dakhl na paya, ki 
jis aish meo un ka bap Adam tawallud hiia tha ; raagar Khuda ne 
insan ko us halat i naummedi men nazar i rahmat se dekhkar apne 
eklaute aur aziz Bete ko is irshad se bheja, ki jo koi us par im^n lawe, 
hal'ik na howe, balki hayat i abadi pawe ; aur us Khuda i Qadir 
nekull makhluqat se niamat i najat ka wada^kiya ; aur yih khush-kha- 
bari najat ki har qanm o bar tirqe ke logon ko di gii; to haqiqat 
meii yiii najat agarciii inayat i am hai, par sirf we hi us se faida 
pawenge, jo ki us ko qabul karen ; jaisa ki Mati, 22 : 14 men maz- 
iviir hai : " Is live hi bahut hain, jo bulae gae haiu ; lekin barguzida 
thore hain." Khuda ibtida se waqif hai, ki kaun us ke aziz Bete ki ma- 
habbat ki panah lega, aur us ki qurbani se faida uthawega. Bawajude 
Ki hamare gunah ki a'lud tgi dhone ke liye hamare Najat-dihinda ka 
khun bahaya gaya ; lekin jo ki uske khiin ko apne guniih ki bimari ke 
liye istiamal na karega, haqiqatan us keliyeasar na bakhshega. Waqi 
yih, ki kafara i gunah khass unhia ke waste, ki jin ko wuh Parwardi- 
gar i dlam ibtida sejantatha, ^i yih log marz i gunah. se sihat pakar 
jienge ; algaraz jin logon ko, ki us marz i gunah se shifa paaew^lon 
meij janta tha, so kaun hain ? Yih wuhi log hain, ki khass A'Jasih 
l\i qurbani ke lahii ke sabab barguzida i Khuda, aur pesh az bina i 
alara hayat i abadi men muqarrar kie gae. Aur bittakhsis o bittahqiq 
dunya ke mane ayat i mazkur se faqat us hi qaum o qabila se, jo ki 
iman lawen o bach jaweo, murad hiii ; aur aison hi ke waste Masih 
ne yih allshan qurbani guzrani, jaisa ki Yiih. 17 : 9, 10 men Khuda- 
wand ne farmaya, " Main un ke liye sawal karta hu{i ; main dunya ke 
liye nahin, magar un ke liye, jinhea tu ne mujhe diya hai, sawal karta 
him ; ki we tere hai._i ; aur sab mere tere, aur tere mere hain ; aur 
main un meyjalal se muzaiyan hiiij." 

Aibhaio, dunya ke lafz ke mane, is ayat men ba^^an ho chuka ; to 
ham ko la^im hai, ki gaur karen, ki yih dunya sab ki sab garat o 
tabah ho gai ; kyunki Khuda ke kalam i muqaddas se saf zahir 
hota hai, ki' tamam Adamzad gunahgar hokar apni rah i rast se 
bhatak gae, aur ek lakht gunah ki aludagi se napak ho gae ; jaisa 
ki Rum. 3 ; 23 men marqnm hai : " Is waste ki sabhon ne gunah 
kiya hai, aur itne na hue, ki Khuda ke sitiida hon." Pas, us gunah 
ne insan ke batin ko kharab kar diya ; aur saf wazih hai, ki insan 
waisa hi na raha, jaisa Khuda ne us ko apni surat par banayd tha ; 
balki wuh pakizagi aur kamiliyat se, ki jis men wuh paida hua tha, 
gir para hai. Filhaqiqat agarchi kitab i muqaddas is muqaddame 
men zahir na karti, to zurur hai, ki is bab mejj aqi iam ko dalalat 
hoti, ki Khuda i quddus, jo ki benihayat pak hai, aise nakamil o 
napak ko, jaisa ki insan hai, paida na kare ; par tahqiq yih hai, ki ins^n 
ka Khaliq wuhi Khuda i qadir hai ; aur wuh kalam i muqaddas 
men farmatd hai, ki us ne insan ko apni siirat par banaya, jaisa ki 



K 



134 KHUDA Kr MAHABBAT. 

Paid. 1 : 27 men marqum hai. Aur yih bhi z^hir hai, ki kull makh- 
luqat unhin gunahgar walidain se paida hue ; is waste ki kisi qaum 
o tirqa se aisa nek kam waqi na hua, ki bilKull gupah se mubarra ho. 
Ab tamam o kamal subiit ho chuka, Id waHdain i auwal ham sab ke 
wuhi the ; to yaqin hai, ki ham bhi unhin ke pairau hon ; kis waste, 
jab ki darakht bura ho, to us ka phal kharab hoga ; aur chashma za- 
hard^r ho, to us ka sota bhi zarar pahunchawega. Garaz sachcha ka- 
1am, jo ham kitab i muqaddas men parhte hain, yih hai, ki tamam bani 
Adam us asli safai o pakizagi se gir gae, aur us ki sadaqat sirf 
rozmarra l^e tajruba se malum hoti ; babvi saf z^hir hot^ hai, ki admi 
dar asl gunah ki taraf ziyadatar ragbat karke harkhilar is ke net\i 
se is qadr rujii na hone ke apne hi nuqsan Ke khwahan bote hain. Yih 
bhi rast hai, ki insan tabahkar apne men kci iradat o qudrat apni 
taqat meu aisi nahin rakhta, ki us ke sabab is badi se paK ho ; balki 
us ke dil kesab khiyal, aur hath ke kam, aur us ke irade bilkull 
Khuda ki pakizagi o sadaqat se barkhilaf hain. 

Pas, jab kiinsan aisehalmeo giriftar hue, to us se siwa qahr i Rab- 
bani ke tale pise jane, aur us gar ke laiq rahne ke, ki jahan rona aur 
dant pisna hoga, kya zaliir hota hai ? Lekm Jbhuda ne un ke sath aisa 
suluk na kiya. lis ne jaisa mihrban bap apne na farmanbardar bete 
se kartd hai, ba tariq i aula kiya. Han, us se bhi bihtar suluk kiya : 
" us ne apne eulaute Bete ko bheja, taki apne upar hamari aziyaten le- 
ke marajawe. Aur bhi us hi ayut men, ki jis ka mazkur ho raha 
hai, yun likha hai, ki Khuda ne apna eklauta Beta bakhsha ; to kya 
ham yik guman kareii, ki Khuda Bap ne apne Bete ko. hagair us 
ki razamandi ke bheja ho ? kya is se yih sabit hota hai, ki l\huda i 
rahim ne jabr se, ya bagair us ki khushi ke aisa kam kiya ho r Har- 
giz nahin I balki wuqd is waqiat ka kamal ulfat o razamandi ko wazih 
karta hai ; kyunki Masih ki hahmi, o mujassam bona, aur dukh 
uthana, aur mara jana, yih sab us ki khass n'lhani khwahishoy he 
mutabiq tha ; aur wuh farmata hai, Mati, !20 : 28 meo, " Chunanchi 
Ibn i Adam is liye nahin aya, ki makhdum bane ; balki is liye aya, 
ki khadim ho, aur apni j^m ko bahuton ke liye fidiya men de." Phir 
Yuh. lU : 15 merj hai, " Dekho, jis tarah Bap mujhe janta hai, mani 
usi tarah Bap ko janta bun ; aur maia bheron Ke liye apni jan deta 
hun." Aur Puliis 1 Tim. 2 : ti men ilham s.e kahta hai, "Jis 
ne, yane Masih ne, apne tain sab ke kafara men diya ; ki bar- 
waqt us par gawahl ho ;" aur Titus, 2 : 13, 14 men zikr hai : 
"Aur us mubarak ummedke, aurbuzurg Khuda aur apne bachanewale 
Isa Masih ke zuhiirijalil ke muntazir rahen ; ki us ne ap ko hamare 
badle diya, ki hamen mol leKar sari baduarioQ se chhurawe, aur 
ummat i khass ko, jo nekokan men bajan o dil masruf howen, apne 
liye tahir kare." 

Aur bakhshne ke lafz se murad hai, ki Khuda Taala ke wuh ir^de, 
jo us ne age se muqarrar karke apne pak nabion ki marifat zahir kie 
the, pure hoa ; ki Masih hamare waste dukh uthake hamare gunahon 
ka kafara ho. Bagair us ke rah i najat wa na hoti, aur insan ka ab 
tak Jt^huda se mel na hota ; balki is dam tak Khuda ke dushraan rah- 
te ; chunanchi agle Yahiid, jo ^chata ki qurbani guzrante the, to ky^ 



KHUDA Kr MAHABBAT. 135 

un qurbdnion meo yih matlab batini na tha ? Yane ki Masih ne ^jhass 
qurbani apne jism ki nisbat guzr^ni, is liye ki haiwanat ka lahi'i mufid 
na tha, jais^ ki Ibr. 10:4 meo hai, " Muhal hai, ki bailon aur bakron 
ka khi'in ganahon tiO mitawe." Algaraz ab ham tahqlq se qabul kar 
len, ki Is^ Masih ki qurbani hamare gunahou ki mugfirat ke liye 
mufid hai. To ham ko yih natija n\kahia lazim hai, ki Masih ne ha- 
mare waste aisa dukh saha, jaisa ki ham sab par apne gunahon ke iwaz 
men zurur tha. To yih wajib hai, ki ham bakhvibi jiinen, ki barguzi- 
dagan i Khuda ke Hye wuhi N ijat-dihinda aur khalasi denewald hai. 
Algaraz yih bachao inahz hai, ki insan siwa us ke, yane Khudawand 
Masih ke, ki jis ki babat muqaddas kitab meQ. likha hai, aur koi najat 
ki tadbir kare ; jaisa ki Am. 4 : 12 men ma/lulr hai: "Aur kisi 
dusre men salamati nahin ; is liye ki asman ke tale aisa aur diisra nam 
nahin, jo insanon ko bakhsha gaya ho, ki ham us se najat pa saken." 
Pas, subiit hiia, ki tamam bani Adam apni badkari se tariki men 
giriftar hain ; aur be taid i Haqq ke us tariki mej phanse hain ; 
kviinisi gunah ne un ki ankhoa ko tarik karke un ke dilon ko nihayat 
sa^ht kar diva. Isi tarah ham bhi bizzatihi us gunah ki tariki ke 
sabab Yahowah ke niir ko kisi halat men imtiyaz nahin kar sakte. 
Par Khudawand I'sa Masih dutiya hi roshui hokar wuh tanki zail 
karne ko raunaq afroz hua ; jaisa ki Yiih. 12 : 4 — G men farmatahai : 
" Main jahan men nur aya hun, taki jo koi mera muataqid hovv'-e, 
andhere meQ. na rahe." Aur Yasaiyah ne bhi ham sab ko gum-shu- 
dabheron kim^nino, jb bagair chaupan ke awara hiii hojj, mushabihat 
di hai Par dekho, ki Khudawand Masih kaisa dilsoz garariya hai, 
ki jis ne apne gaile ki jan ka liye apni jan di ; jaisa ki Yuh. .0 : 11 
men marqi'un hai : " Achchha chaupan main hiio ; achchha chaupan 
bheron ke liye apni jan deta hai." 

III. Tisre, yane kisi ko us qurbani se fiida nahin, magar us ko, jo 
iman lawe ; aur us iman lane ka samra havat i abadi h^i. 

Hamen aisa khiyal karna lazim nahiu, ki Masih ne apni jan ta- 
mam alam ke waste qurbvini ki, aur ki us qurbani se bar ek najat 
paega, is iatibar se ki kafara i gunah ho chuka, aur ham sab ke sab 
najat l\i rah par qadam marte hain. Aisa guman ksrna wajib nahiri ; 
is liye, ki hamare Khudawand ne batakid is aqida ki talim ko ayat i 
mazkiir mea farmaya, yane, " Jo koi us par iraanlawega, halak na ho- 
ga, balki hayat i abadi pawega," Aur yih imandari kya h?.\1 Us 
par iman lana do taur par : pahla yih, ki jab kisi chiz ki babat 
suna jata ha', to sirf us ko zahiri qiyas se man lena ; aur dusni 
yih, ki na sirf iqrar karna, balki us ki rah ko sadaqat i dili se ikhtiyar 
Karke us merj qadam barhana, aur iman meo mustdhkam bona. 
Ayat i mazkiir men yih tafsir hai, qabul karke najat ke waste us par 
iman lana. Par matlab us farmae ka yiin khiyal karen, jis se wuh 
haqiqatan dil nishin ho, yane ek zinda o sacbcba Khuda hai, jo Riih 
hai, aur bilkull quddiis o qadir i mutlaq, alim ul gaib, rahm o jalal men 
kamil, aur us ka adl mukummal, aur us ki zat pak, hiizir o nazir. 
Dusre yih, ki ham iman se is qadr mamur hon, ki wuh ap hi Khuda i 
Qadir sab k^ ^haliq hai, aur ^p hi us bari qudrat se sab dunya ko qaira 



136 KHUDA Kr MAHABBAT. 

karke apni danai se us ko anjam deta hai. Us Khuda i wahid 
ne haraare walidain ko paida kiya ; par we apni burai ke sabab 
Khuda Taala ke hukm radd karke gunahgar ho gae ; aur wuh 
pakjzagi, ki jo unhen pahle bakhhhi gai thf, zail ho gai. Tisre 
yih, ki hamara iman is tarah par ho, ki ham unhi'n ke farzand 
aur bizzatihi hamara khamir gunah hai; aur basabab is hi ke us 
ke qahr aur saza ki miras ke waris ho gae. Chauthe, ki ham 
lachar ho gae, aur apni taqat qudrat se wuh kamiiiyat aur pa- 
kizai4i, ki jis ke bagair bihisht men dakhil na ho saken, hasil nahtfi 
kar sakte. Panchwen, yih bhi farz hai, Ki Masih wuhi hai, jo 
Khuda se apne pak nabion ki marifat mamid hua ; ki wuh hamare 
jism i khati men mujassam hua ; aur Ki us mea insaniyat o Uluhiyat 
donon mushtarik hain ; aur ki wuhi sirf Khuda ka eklauta hai. (/hhath- 
weD, yih bhi zurur hai, ki yih qurbani, jo us ne apne jism se guzrani, 
is qurbani se kh^ss matlab yih hai, ki jo adl Khuda i adil chahta hai, 
aur hamare gunah mitane ke bye kamil o bilkull mufid ho ; ki us ka 
dukh uthana nag-abani natha.balki ibtida i alam se muqarrar hua tha; aur 
us ka khun bahana, yane sahbi maut, ki wuh harnare gunahon ke waste 
mare, aur hameo rastbaz sabit karne ke liye ji uthe ; kyunki yihi us 
ke mujassam hone, aur dukh uthane, aur mare jane ka sabab tha ; ki 
w^uh mara un sabon ki khatir, jo us par iman kxweii, ta ba zaman i 
akhir. Satweii, hamen iman rakhna chahiye Riih ul Quds par, ki ek 
fard i TasHs hai ; wuh dil ki safai Ka hakim hai ; aur jab tak ki insan 
us ke wasile se sar i nau paida na ho, wuh Khudawand Masih ke hu. 
ziir i. nahin sakta; aur na wuh us niamat ka, ki jo us se wada ki gaf, 
sharik ho sakta hai. A'thwen, zuriir hai, ki hamara yih iman ho, ki 
ham iman se bacbenge ; aur wuh iman, ki jo sirf Khuda hi ke Bete 
par rakhne .«e hai. 

Jab hamara Khudawand Niqudimus se ham-kalam hua tha, tab us 
re yih farmaya, ki "Jo Koi us par iman lawe, halaK na ho, balki ha- 
vat i abadi pawe." Is kalam se sirf us ka yihi matlab na tha, ki us 
ko Ibn Ullah jankar iman lawe, balki us ko Najat-dihinda samajhkar 
qabul karen ; aur jo talimat bhi, ki us ne apni zuban i mubarak se 
irshad farmanj, man ley; jaisa ki yih iman Niqudimus se taiab kiyd 
g-dy'd, aisa hi jo ki najat ka talib ho, zuriir hai, ki is umda tahm Ko 
qabid kare. Pas, jaiz hai, ki yih aqida sadiq ho, aur us ka kam bhi 
waisa hi ho. Cliunanchi muqaddas Kitab meo aise Iman ki babat 
Khudawand ne barha irsh-^d Kiya hai ; aur we, jo sachai aur rasti se 
iman lae, us inam ke, ki jis ke weimutalashi the, fauran mustafidhiie. 
Maslan, jab ki Lazar ki bahin Marsa Khudawand I'sa pas apne bh^i 
ki maiyat se roti hui ai, tab hamare mubarak Khudawand ne is aqida 
i khass ki babat us se sawal Aiya, aur farmaya, " Aur jo koi jita hai, 
aur mujh par iman lata hui, kabhi na marega ; aya tu yih yaqin 
rakhti liai ?" Yuh. 11 : IG ; aur jab us ne qabul kiya, aur kah^, ki 
" Yih durust hai ; ban, ai Khudawand, mujhe yaqin hai, ki ^huda ka 
Beta Masih, jo chahiye tha, ki dunya men awe, til hi hai;" algaraz 
natijais kayih, Ki us ka bhai, jo char din hue, ki mar chuka, aur da- 
fan kiya gaya thti, ji utha. 

Ham wasiqa i qadim se bahut se aur Khuda ke agle logoQ ke 



KHUDX Kr MAHABBAT. 137 

Imdn ki babat zahir kar sakte ha'n, raag-ar is maqara par itn^ 
hi k^ff hai. Pulus hawari ne Ibranion ko apne maktub ke 1 1 hih 
men is tarah ke Iman ki babat Ruh i ilham se bahut sa likha hai ; ma- 
gar unhen bhi mundarj karke tul dena na chahiye ; kyiinki us mak- 
tub ke mutala karne se bakhubi zahir o roshan hoga. 

Is aqi^a ki tab'm ki zururat i khdss ki babat, jo hamare Najat-dihin- 
da o khalasi denewale ne ayat i mazkur men irshad kiya, zahir karke, 
ab ham mukhtasar us ka faida i azi'm bayan karenge, yane hayat i 
abadi ka mazkur, ki jis hayat i abadj ke barkhilaf raaut i abadi hai ; 
yane, hayat i abadi ke yih mane, ki wah jalal ke sath, jis ka wajud 
hamesha tak maujiid rahta bai, aar kabhi madiim nahin hota, balki 
kamal khushi o khurrami se Khuda i pak ke huzilr men basar karta 
hai ; has. Aur maut i abadi se yih murad hai, ki us ke qiyam ko 
fana to nahin, magar us ke ranj ki intiha bhi nahtn ; aur siwa is ke 
hamesha ka nala, o shewan, o ranj, o musibat, ki jo saza aur tazfr se 
matlab hai. Aur roz marra ki zindagi se yih raatlab hai, ki bar fard i 
bashar ka wuh waqt, jo paidaisii se aur marte dam tak shamil hai, is 
taur par hai, aur Kbuda ke t\alani ke aksar maqamat men bhi maz- 
kiir hai ; maslan Sulaiman apni Amsal ke 3 : 2 men kahta hai, ki 
'• We piri aur umr ki darizi tujhe bakhshenge." Magar zindagi, jo 
ki hayat i abadi se murad hai, aur jo hamare Khudawand se basil hoti 
hai, wuh hamesha ki khushi Firdaus mea pana hai, aur us ke huzur 
men hamesha hamtsha tak rahna, jo ki liamari zindagi ka bekh o bun- 
yad hai. Insan ki jan riih hai, aur wuh nest nahfn hoti ; faqat kuchh 
arse tak is jism i khati se juda raht» hai ; jaisa ki insan i bad ki, wai- 
sa hi mard i rastbaz ki bhi ; kyunki Yas. 57 : 1 raerj hkha hai, ki 
"Rastbazbhi marte hain." Alg-araz us se murad, yane maut se tabdil i 
maqam ki babat mane rakhta hai, yih hniij, ki wuh is danya i didani 
se us alam i nadidani men, ki wuh buie se bhale men mubaddal hokar 
Khuda ke huzur hazir kiya jata hai. Par yih hai fasiq admi ka nahirj 
hota ; wuh to marta, aur hamesha ke azab men dala jata; us hi ki 
maut ko agar puchho, to fiUiaqiqat maut hai ; is live ki us ka hai jis 
dam ki kalbud i khaki se juda hota hai, nihayat kharab ho jata ; kyun- 
ki wuh aise gat i jahannam mea pahunchta hai, ki jahan siwa na- 
ummedi, o ranj, o rausiliat, aur kuchh nahin; aur haqiqat men wuh 
maqam maut ka hai. Chunanchi sharmindagi ke sath us ka jism bhi 
mis) i jism mard i rastbaz ke roz i hashr ku uthega. Pas, we log ki 
bemadad i Najat-dihinda, yane i'sa Masih ke marte hain, un ka hai 
bill aisa hi haulnak hai ; aur we, jo rastbaz hain, hamesha jite hain, 
aur wuh khushi, ki jis ki intiha nahin, miras men pate hain, aur Khuda 
ki tanf aur shukrguzari kiya karte hain. 

Ai azizo, kalam i Ilahi se yih bat bakhubi zahir o roshan hai, ki 
hamara hai kis qadr badtar o kharab hai, aur ham sab kis qadr gazab 
i Ilahi ke sazawdr hain. Ab men iltimas un sabhoi] se, ki jo Ibn Ul- 
lah par iman rakhte hain, yih hai, ki khiib yad karen, ki kis quuat i 
ala se hamare hye naj^t Ijhandi gai. Hamare Najat-dihinda o kha- 
Idsibakhshnewale Masih ke besh qhnat khi'm se kharid hiii ; to hamen 
lazim hai, ki ham yad karen, ki ham Janab Kabb-ul-alamin se bilkuU 
diir uftada the, aur baraks us ki marzi ke kam kiya kie ; maj?ar 
LI > ' ^ 



188^ MUSrSATON MEN TASALLT. 

Khudawand Masfh ne hamdre aur us ke darmiy^n w^sita hokar ham 
se aur Khuda i pak se rael karwaya ; aur wuh rastbazi, ki jo ham ne 
apni badkirdari se kho di thi, az sar i nau hamare live hasil ki ; aur 
us Khuda i rahim ne apna Beta hamare gunahon ke iwaz mee dekar 
hamare gunahon ki magfirat ki. To kya ham yaqin na karen, ki wuh 
hamen aur sab niamaten, ki banisbat is niamat i najat ke kamtarin o 
haqirhaio, apni amrahmatoase ata karega ? Pas, zunir hai, ki ham 
apne sare dil se us ke wadoQ par im^n rakhen ; aur us iman ke sath 
yih safari chand roza dunya ka bakhair o khiibi tamara karen. Aur 
ai piyaro, tum, jo ab talak bise abdar moti se, jo naj^t ke motion men 
anmol hai, benasib ho, dusri bar bhi hamari guzarish tum se yihi hai, 
ki Khuda ke waste apni jan ke bachao ki tadbir karo ; aur yih halat, 
ki jis men tum giriftar ho, yaqin jano, ki is se tum ko kuchh bha- 
lai na milegi ; aur na wuh aish o ishrat, ki jis ke tum mutlashi ho ; 
to agarchi tum aisi halat men us hayat i naj^t ki bihtarion se dur ra- 
ho, to yaqin hai, kikabhi khazana i najat hasil na kar sakoge. 

Afsos, hazar afsos, ki dunyawi muamalon men bare siyane ho, ki 
us meG hamara nafa ya nuqsan hai ; aur haqiqat men yih dunya 
fani hai ; par jan, jo ki beqimat hai, us ke bachao ki babat kuchh 
bhi khiyal nahin karte- Albatta jab ki tum se sawal ho, to kahoge, 
ki Ham to jan ki najat ke joyan haia ; par, ai bhaio, kya us kirdar se, 
jo ki haiwan bhi nahin karte, najat i^e malik hoge r Yane mitti o 
patthar ki muraten banakar un ki suraton se najat ke talib ho, to kyi 
yih mumkin hai ? Pas, tum nahin jante, ki yih karigaria.i is hi duny^ 
ki hain, aur yahan rah j^engi. lieiun kaun tumhara rafiq bokar tum- 
hare sath us khaufnaK safar ka ham-safar hoga ? So lazim hai, ki is 
khiyal o khwab men gafil na rahkar bedar ho ; aur Masih Allah ke, 
jo shafi haqiqi hai, daman i daulat ke zer sae ao, aur wuh niamat i 
miras, ki jo Allah Taala ne roz i azal se muqarrar ki hai, apni miras 
banao, taki tumhari jan hamesha ki aish o ishrat men khushi o khur- 
rami h^sil kare ; aur tarif, aur jalal, aur qudrat us ke pak nam ko 
abad ul abad ho. Amin. 



XX. 



MUSrBATON MEN TASALLf. 
Rev. F. Schneider ki' tasni'f. 



Jab wuh ye baton un se kahid rahd, dekh, ek sarddr dt/d, aur use sijda 
karke kahd, ki Meri bcti abht mar gat ; par td dkar apnd hath us par 
rakh, to wuh jiegi. Tab Tsd uthkar apne shdgirdon samet us ke pi- 
chhe chald. Aur dekho, ek aurat ne,jis kd bdrah baras se lahujdri 



MUSrSATON MEN TASALLf. 139 

thd, ptchhe se dkar us ke kurte kd daman chhud ; kyunki wuh apne ji 
men kahti tht, ki Agar mahifaqat us ke kurte ko chhuun, to bachjd- 
ungi. Tsd ne phirke use dekhkar kahd, ki Ai beti, khdtirjama ho ; 
tere tmdn ne tujhe bachdyd. Aur wuh aurat us ghari se bach gai. 
Aur Tsd us sarddr ke ghar men pahunchd, aur bdnsli bajdnewdlon aur 
dhum machite logon ko dekhke un se kahd, ki Kandre ho ; kyunki lar- 
hi n-.hin mari , balki soti hai . We us se hansne lage. Par jab we 
log bdhar iiikdle gae, to us ne andar jdke us kd hdth pakrd : tab larki 
uthi. Aur is mdjara ki shuhrat us tamdm mulk men phail gat. — 
Mati, 9 : 18—26. 

Bahut log is zindagj ke ranj, dukh, musibat aur afaton par aisi 
kamiatiqadi se faryad karte aur kurkarate hain, Ki koi samajh sake, ki 
is zindagi ki muslbatuii men tasalli aur khatirjamai ki bat nahin hai ; 
han, ki koi khiy^l Kar sake, ki Khuda bojh rakhta, lekin sambhalne ki 
taqat nahiii bakhsbta hai. Par aisa nahm hai; kyunki koi musibat 
nahi'o hai, jis ke waste Khuda ue dindaroa ke Hye tasalli aur khatir- 
jamai taiyar nahin ki. Yasaiyah nabi ki marifat se Khuda ne f^rmaya. 
Main tujh ko zor bakhshta, mnin teri madad karta, main apni rastbazi 
ke dahine hath se tujh ko sambhalta huQ. is live malum hota, ki 
agar admi musibat mea tasalli, o khatirjama'' aur ummaid nahin rakhta 
hai, to sirf us ka qusur hai; Kyunki we bedinon ki manind tasalli aur 
ummaid ki talash biikull nahin kartr, ya nridanozi ki manind wuhafi 
nahfn dhundhte hain,' jahan sirf pai jati hai ; yane us ke pas, jis ne 
wada kiya hai, Musibat men mujhe pukar, to mnin tujh ko bachaunga, 
aur til meri tarif karega. Ye. kaisi tasalli ki batea bain! Aur jab 
ham in ayaton par gaur karte hain, jo age sunai gaiij, tab ham ko 
malum hoga, i\i Kai ek tasalli aur khatirj.tmai basil hoti bain. Is li- 
ye ham in ayaton ke muwafiq kai ek tasalli ki baton ka bayan kar- 
enge, jm se ham is zindagi ki musibat sabr ke sath sab sakenge. 

I. Har ek admi kisi dukh, ranj, gam, musibat, ya tangi men hai. 

II. Har ek soche, ki meri musibat sab se bari nahin. 

III. Musibatea admi ki aksar Khuda ki taraf hidayat karti bain. 

IV. Tman ki rah se admi har ek dukh, ranj, musibat men tasalli, 
madad aur bachao pata hai. 

V. Khuda ki madad aur bachao ajib hai. 

I. Injil ki ye baten hamen yad dilati hain, ki har ek admi kisi 
dukh, ranj, gam, musibat men hai. Likha hai : Dekho, ek sardar ne 
ake use sijda Kiya, aur kaha : Meri beti ab tamam hui ; par tii chal, 
apne hath us par rakh, ki wuh ji uthegi. Ek sardar tha, jo is dukh 
men giriftar tha, ki us ki beti, shayad us ki chhoti piyari beti, mar 
gai. Us ka ikhtiyar, jo logon ke pas rakhta tha, us ki hoshyari aur 
martaba us ko is duKh aur gam mexj nahin bacha saka ; us ne bhi ap- 
ne gbuthne dukh ke mare teke ; us ne apna hath gam ke mare min- 
nat karne ko uthaya ; us ne apna munh madad mangne ke waste 
khoU. Ai mubtajo aur kangalo, tum subh ko fikron ke s^th uthe, 
aur sanjh ko andeshon ke sath lete ho ; ai garibo, aur chhote log, jo 
roz roz apne dukh aur musibat uthate ho, hasad ki ankhon se amir 



140 MUSrBATON MEN TASALLf. 

aur daulatmandon ke mahallon par nazar mat karo ; mat samjho, ki 
is dunya ke bare log sirf nekbakht haiij ; dekho, ek sardar aya, jis ki 
beti mar gai thi. Ranj, dakh, musibat, gam aur maut amlron ke 
mahalloQ men bhi ati hai. Yaqin hai, ki bar ek admi kisi dukb, ranj, 
musibat men giriftar hai. Pas, admi kahaa uq se panah lega ? Sha- 
yad martaba men r Hae, bae ! Bahuttre aur amir aar bare admi, 
chbote aur g-aribon se badalna cbcihte the ! Shayad apni daulat me^ ? 
Yaqin jano, ki daulatmandon ki imaraton men bhi bahut chhipe hue 
fikr, aur andeshe, aur bahut poshide gam, dutch, aur taklif ham. 
Shayad apni buzurgi aur taqat men ? Han, ho saKta, ki zorawar sar- 
dar tamam lashkaron par fath pawe, shahr aur mulkon ko barbad 
kare, balki is zindagi ki taklif, ranj aur musibatoij se azadagi nahin 
pd sakta hai. Haxj, aur yih bat bhi such hai, ki sab se bare aur amir 
admion ki buzurgi, shdn. aur shaukat aksar jaldi jati rahti hai; kyun- 
ki yih sab fani bain, Har ek admi par is dunya men zurur parta hai, 
ki ranj, dukb, gam, taklif, musibat uthawe ; yih gabhon ka hai tha, jo 
hamare ige the, aur aisa abhi hai, aur aisa hi hoga. Is liye, ai dukh 
aur taklif uthanewalo, apne dukh aur ranj ke bojb sabr ke sath uthao ; ai 
gam kh^newalo, mazbiiti se saho, jo hhuda Ua hath tum par ra vhta hai. 
Khudawand ne lihi apni salib apne iipar uth^i. Us par nazar karo ; 
us ki sabb tum bhi uthao ; us ke pas jao, jab musibat, ranj, dukh 
tum par parta, aur tum asani aur sabr ke sath uthii sakoge. Lekin 
kol kahe : Meri musibat sab se bari hai, wuh in ayaton se ek aur ta- 
salli ki bat sikhe, yane, 

II. Teri musibat sab se bari nahi'n hai. Likha hai, ki Isa uthke 
apne shagirdon ke siith us ke piehhe chala. Aur dekho, ek aurat ne, 
jis ka barah baras se khnn jari tha, us ke piehhe ake us ke kurte ka 
d^iman chhua ; aur ji men kahti thi: Agar main sirf us ka kurta 
chhuungi, bhali changi ho jaungi. Kaun kah sakta hai, ki un donon 
men kis ki musibat bari thi, is sardar ki, jis k1 beti mar gai thi, ya 
us aurat ki, jis ka barah baras se lahu jari tha } jis ne, jaisa Markas ki 
Injil men likha hai, bahut se hakimon ki dawden khai thin, aur apna 
sab mal kharch karke kuchh faida na paya tha, balki us ki bimari aur 
bhi barb gai thi. Us ne in barason ke arse men kai ek dafa beshakk 
madad chahi, idhar udhar chali gai, ki wahan ya yahaij ilaj apni bi- 
mari ke waste pawe. Betasir tum yih bat sun sakte ho, jo us ki ba- 
bat likhi hai ? — Agar main sirf us ka kurta chhuiingi, to main bhali 
changi ho jaung». Shayad ki baze un men se, jo Masih ke piehhe 
chalte aur apne ranj, dukh, gam uthate the, jab us bimar aurat ko 
dekhte the, khiyal kiya, Haqiqat men meri musibat sab se bari nahiQ. 
Han, shayad ki ham men se kai ek, jo dukh aur ranj men giriftar 
hain, isi tarah kahenge, agar un ko sab musibaten, jo hamare bhaion 
aur bahinon par parti bain, mahim hoti hain. Sirf there shakhs hain, 
jo is aurat ki manind biirah baras se madad chahte, aur dua meingte 
hain ; thore hain, jo din din, rat rat, hafta hafta, mahina mah/na, ba- 
ras baras se dukh aur ranj men hain. Ham apne bhaion aur bahinon 
ke sab dukh, gam, aur musibaten nahin jante hain ; kyunki we mu- 
sibateo, jo zahir hain, aksar sab se bari nahin. Sab se ban musibat- 



MUSrSATON MEN TASALLf. 141 

en poshida hain, jo ham ko malum nahi'n hoti hairj. Hazar hazar 
apne dukh aur gam dil men cbhipate hain, aur kisi ko malum nahin 
hotahai. Agar tu jin ke gam aur dukh ko j^nta, to apni musibat 
par kurkurana bara gunah samajhta. Ai tu, jo ranj aur dukh uthata, 
aur gam khata hai, yaqm jan, ki un ka shumar, jo tujh se ziyada sa- 
bab se kah sakte hain, Beshumar ranj aur dukh mujh ko gherte hain, 
bahut hain. Is liye tii sabr, jurat, aur ummaid na chhor de ; aur in 
ayaton se bar ek musibat men yih tasalli hasil kar, ki ten musibat 
sab se bari nahin hai. Isi tarah se tu sabr ke sath Khuda ki shukr- 
guzari karke kah sakega, Ai Khudowand main kaun huij, ki tu mujh 
ko bahut ranj, dukh, aur musi baton, se bachata hai f Main tere 
rahm aur mihrb^ni ke laiq nahin hiin. 

III. Ek aur tasalli ki bat, jo ham in ayaton se hasil karte hain, yih 
hai: ki musibaten Khuda ki taraf hamari hidayat karti hain. Wuh 
sardar aur bimar aurat ilaj dhundhte the ; madad ki arzii ke sath 
Masih ke pas ate the ; aur jab ^hud^wand ne bari mihrbani se un ki 
madad ki, tab we us par ziyada mazbuti se iman lae ; aur beshakk un 
ke diloQ men mahabbat, aur shukrguzari, aur bharosa ziyada hua. 
Jaisa we musibat ke sabab se Khudawand ko dhundhte the, waisa hi 
abhi bahutere dukh aur ranj men giriftar hoke Khudawand aur us ki 
madad aur tasaUi ki talash karte hain. Yih sachchi aur tajruba se 
s^bit bat hai, ki sirf thore adml Khuda ko dil o jan se dhundhenge, 
aur piyar karenge, agar musibat na hoti. Shciyad koi guraan kare, 
ki khushi ke din admi ki bihtar J5huda ki taraf hidayat karte hain ; 
lekin aisa nahia hai ; kyunki bahutere khushi men apne Khuda ki 
fikr aur yad bilkull nahin karte hain. Sachcha mazbiit iman, mahab- 
bat, aur ummaid musibat ke dinoa men bihtar paida aur mazbiit bote 
hain. Aksar adml Khuda ki niamaten aur faz] sirf us waqt achchh! 
tarah se kam men late hain, jab un ka dil ranj, dukh, gam, musibat 
ke wasile se is dunya ki daulat, shin o shaukat, aish o ishrat ki arzii 
se ^hali ho gaya. To jo i)harosa ke sath, aur taman dil se kah sakt^ 
hai, Ai mere Khudawand, main tujh ko nahin chhor deta bun ; main 
ne ap ko tujhe bilkull supurd Kiya ; tere liye main jita, tere bye maiy 
marta huij ; main ziidagi aur maut men tera huo : us ne vih bat 
khushi ke dinon men nahiy si^hi, balki musibat men us ne apne 
Khudawand ko paya. Ek dindar shakhs ne yun hkha, — " I'sa kha 
dena, sab ivuchh kho dena. Is liye Tsa ko na kho de. LeKin ki» 
waqt us ko jaldi kho deta hai ? Khushi ke dinon men. Kahan us 
ko asani se pata hai r Musibat ke dinon men. -Taisa main kisi ke 
pas ziyada khush nnihin hiiij, magar I'sa ke pas, waisa hi mera ziyada 
bhala nahiij, magar musibat men ; wahan main I'sa ko pata, aur us 
mea khush hota hu^o. Jab main ne is dunya ki s-ib chize^i ^^ho din, to 
I'sa mera sab kuchh hai ; merl daulat aur mal jata raha, lekin I'sa rae- 
ri daulat hai ; merl khushi jati rahi, lekin Tsa meri khushi hai. Maio 
kaisa khush hiin, ki i's^ Alifd aur Omega, auwal aur akhir hai. Mo- 
ra dost jata ralia, lekin fsa meri jan ka dost hai ; bihtar dosti duny^ 
men nahin, sirf teri dosti, ai Khudawand I's^i Masih. Tsi ko pana, 
^sm^n ko pana hai. Tu kya aur chahta hai." Pas, agar is zindagi 



142 MUSrBATON MEN TASALLf. 

ke ranj, dukh, gam, aur musibat ki tasir aisi ho, ki we Khuda k( taraf 
ham^ri hidayat karti hain, to ham ko nahi'u chahiye, i\i sabr am' bha- 
rosa ko chhor dewen. SaW dindar admi, jo is dunya men ranj, dukh, 
takh'f uthate, aur gam khate the, rausibaton ko mubarak samajhte the, 
aur ham bhi isi tarah kareng-e, ajrar ham khiyal karen, ki Khudi ne 
un ko bheja. Is liye eu diiidar shakhs ne musibatoa ki babat likha, 
" Ai piyari musibat, agar koi tujhe nahin chahe, to tu mere pas a ; 
kyunki main janta hiln, kis ne tujh ko bheja hni ; main janta hun, ki 
tu apne sath ek rahira Khuda ko le ati hai ; aur agar wuh mera, to 
main aur kya chahiiu." 

IV. Tasalli ki bat yih bhi hai, ki admi iman ki rah se bar ek mu- 
sibat men tasalli, sabr, madad, bachao pata hai. Injil men likha hai, 
— Tab Tsa ne pichhe phirke use dekha, aur kaha, Ai beti, khatirjama 
rakh, ki tere iman ne tujhe changa kiya ; pas, wuh aurat usl ghari se 
changi ho gai. Wuh aurat heilaj nahin rahi ; iman ki rah se us ki 
madad hdi. Suchche iman ki kaisi tasir aur ikhtiyar hai ! To jo 
durusti se ^hudawand par iman lata hai, us ki beshakk hai tak madad 
ki jati hai. Main kahta hun. hai tak ; kyunki Ibn i adam is live aya 
hai, ki sabhon ki madad Id jawe, jo us par iman late hain. Ai piyaro, 
turn un be, jo is zindagi Ke babut duuh, ranj aur takbf uthate haig, 
puchho, ki Turn ne kis taur se musibaton ka bojh uthaya. aur sabr ke 
sath bardasht ki ? we turn Ko yih jawab denge, Iman Ki rah se harairi 
madad, tasalli aur taqat hai. Le/dn yih has nahin hai, ki turn auron 
ke iman se sikbo, ki iman aisi tasir rakhta ; baliu zuriir bhi hai, ki 
tum is bat ko apne tajruba se sihho. Jo iman lata hai, so bachta hai ; 
iman se ham sab khatron, dukh, ranj, gam aur musibat par gahb ate 
hain. Jaisa tu iman lata, waisa hi tujhe huga. Ibranioij ke maktub 
1 1 bab men yih bat saf malum hoti hai. Is liye iman lao, to tumhari 
madad ki jaegi. Khuda se yih minnat karo, ki Hamare iman ko ziyada 
kar. Ham tujh se dunya ki duulat, izzat, khushi, shan aur shaukat 
nahin mangle haiy ; sirfiman chahte ; kyunhi is se ^ya aur ziyada hai ? 

V. Tasalli ki pichhli bat, jo ham in ayaton se sikhte hain, yih hai, 
ki Khuda ki madad aur bachao aksar ajib hai. Likha hai, — Aur jab 
I'sa us .sardar ke ghar men pahancha, aur us ne bansli bajanewale 
aur jamaat ko gul machate deixha, to unhen kaha, Kinare ho, kyunki 
larki nahin mar gai, balki soti hai ; we us par hanse. Jab we log 
bahar nikale gae, us ne andar jaKe us ka hcith pakra, aur wuh larki 
uthi. Tab us ki sbuhrat us tamam mulk men hui. Wuh aurat, jo 
barah baras se bimar thi, changi l)hi hui ek dam se ; likha hai, ki Us 
ne us ke kapron ko chhii liya.to changi ho gai, aur filfaur us ke lahu kd 
sota band hiia, aur us ne apne badan ke ahwal se jana, ki us waqt se 
changi hiu. Tub Tsa ne filfaur apne men janvi, ki mujh raeo se qii- 
wat nikli ; us bhir ki taraf mutawajjih hokar kaha, ki Mere kapre ko 
kis ne chhua ? Us ke shagirdoa ne use kaha, Tii dekhta hai, ki log 
tujh par gire parte hain ; phir tu kahta hai, mujhe kis ne chhua } Tab 
us ne charocj taraf nigah ki, taki use, jis ne yih kam kiya th^, dekhe. 
Aur wuh auia', jis par yih waqi Lua, jankar dirti aur kampti af, aur 



MUSrBATON MEN TASALLf. 143 

us ke age gir pari, aur sach sach use kaha. Tab us ne use kaM, ki 
Beti, tere iman ne tujhe bachaya ; salamat ja, aur apni afat se bachi 
rah. Wuh larki majr gai thi, aur ab ek bat se ji uthi. Turn puchh- 
te ho, Yih kis taur se hua ? Ham sirf yih jawab de sakte hain, Khu- 
dawand ki madad aur bachao ajib hai. Us ke nazdik kuchh bhi nahiu an- 
hona hai ; jab wuh bolta, to waqi hota ; jab hukm deta, to maujud 
hota. Us ki rah aur kam ajib hain. Kis ne lal samundar men rah tai- 
yar ki, ki Israili logsukhi rah par guzar sakte the ? Kya us ne nahin 
kiya ? Kis ne Bias ko bayaban mej gosht aur roti bakhshi r Kya 
us ne nahin diya ? Ai rausibat uthanewale, tu Khada ki madad ki 
rah nahin dekhta hai, is hye ki tu madad ki rah nahin jama hai ; tu in 
ayaton par gaur kar, aur shakk na kar, ki Khuda teri madad bhi kar 
sakta hai. Ai gara khanewale, tu kuchh ilaj nahin janta hai, jis se tu 
apni takhf se bache ; Khudawand par nazar karke us par bharosi 
rakh, kyunki wuh sab kuchh durust karega. Khatirjama rakhke kah, 
Khudawand mera ujiyala, aur meri najat hai ; main kis se darun ? 
Khudawand men' zindagi ka zor ; kis se mam dariia r Jaisa us waqt 
Khudawand ki ajib madad aur bachao ki shuhrat tam^m mulk men 
hui ; waisa hi abhi us ki shuhrat hai : hamara Khuda bachata hai ; ha- 
mara Khudawand maut se bhi chhurata hai. Khudawand ki mash- 
warat ajib hai, lakin wuh sab kuchh bakhair anjara karta hai ; wuh 
ham par hamari samajh aur minnat se ziyada kar sakta hai. 

Ai piyiro, in baton par gaur karke ranj, dukh, gam, musibat sabr 
ke sath uthao, aur saho. Har waqt aur bar ahwal men yun kaho, Jo 
jo mere Khuda ki marzi hai, so so ho ; us ki hidayat ke tabi me© 
main rahunga ; jaisa wuh chahta hai, waisa hi main bhi chahunga. Aur 
jab turn ne Khuda ke hye farotani aur sabr ke sath apnisahb uthai, to 
bad us ke tumhara hai aisa hoga, jaisa Mukashafat ki kitab men likha 
hai, (7 : 13 — 17), We, jo sufed jame pahine hain, kaun hain, aur ka- 
han se ie } Ye we hi hain, jo bari' musibat men se ae ; aur unhofi ne 
apne jamoa ko Barre '• e lahu se dhoya, aur unhen sufed kiya. Isi w^s- 
te w^e Khuda ke takht ke age hain, aur us ki haikal men rat din us ki 
bandagi karte ; aur jo takht par baitha hai, un ke darmiyan sukunat 
karega ; we phir bhukhe na honge, aur na piyase ; aur we dhup aur 
garmi na uthawenge. Kyunki Barra, jo takht ke bich o bich hai, un 
ki gallabani Karega, aur unhen pinion ke zinde soton tak pahuncha- 
wega. fchukrguzari aur tarif us ki, jis ne yahan tak bachaya, aur jis 
ne wada kiya hai, ki Jo jo mujh par im^n lata hai, wuh kabhi nahirj 
sharminda hoga. Arain. 



144 KHUDA APNE LOGON Kf JX I PANAH. 



KHUDA APNE LOGON KF JA' I PANAH. 
Rev. J. Owen ki' tasni'f. 



Main un ke liye maqdis hdngd. — Pliz. 11: 16. 

Is wade ke mazmun ke parhne se malum hoga, ki kaisi latif, aur 
mahabbat ki baten ye hain. Fusht dar pusht Bani Isiail apne 
Rihai-kuninda. aur Hafiz, aur Hadi ke barkhilaf tarah tarah ke gunah 
karte the. Halanki us ne unhen Misr ki gulami se chhura liya 
tha, aur baydban men un ko khilaya, pilaya, aur khatron aur dush- 
manoQ se bachaya, aur unhen abd ke mutabiq zarain i Kanaan men 
pahunchaya tha ; taulhi we waqt ha waqt us se kurk urate the, 
aur us se gafil rahte the. Bahut der tak wuh sabr kar raha ; 
lekin jab ki un ki sarkashi bardasht se bahar ho gai thi, un par 
dur se dushmanon ko charha laya ; aur akhir us ne unhen un 
dushraanoij ke supurd kiya. Peshtar waqt ba waqt kahta tha, ki 
agar tauba na Karen, aliatta w- dushman dur, vane Babul se awenge, 
aur un ke hath se main apne logon ko tambih dunga. Ay at i maz- 
kiir meo Allah kahta hai. Jab main asbat i Israil ko Babul men, aui 
us ke as pas ke mulkon men, paraganda Karung4, unhen na bhiilung^ ; 
balki jahan kahin we mujhe clhundhenge, aur mere ashiq honge, 
main hazir o nazir hiinga, aur un ka majh ko dhundhna abas na hoga. 
Har ek jagah men, jahan we howea, aur meri taraf ruju laweu, main 
un ki sununga ; balki " Main un ke liye maqdis himga." 

Agle zamane, yane Miisa ke ahd men, maqdis wuh jag^h thi, 
jo sab se paktarin kahlati thi, aur )ahaij ahd ka sandiiq, aur Karu- 
bim the, aur jis men har waqt dakhil bona narawa tha. Sal men 
sirf ek dafa us men dakhil bona rawa tha ; aur siwa sardar kahin 
ke koi dusra us men j^ na sakta tha. Jab wuh jata tha, lahu 
apne liye aur Bani Israil ke waste chhirakta tha, aur dakhil hoke 
bakhur bhl jalata tha. Is kam men wuh anewale Masih ki maut 
aurshafaatko dikhdta tha. Is maqdis ke n-^zdik imandar Khuda 
kf parastish karte ; aur usimanke sabab se, jo Masih par rakhte, 
chain o aman men rahte the. So yihi maqdis un ke liye panah- 
g^h thi ; kyunki wahaij peshnishan us Masih ke the, jo sare iman- 
daroQ ki panahgah hai, Usi maqdis men injil, yane khush-^^habari 
ka tamdm matlab maujudth^ ; aur injil hi men imandaron ki panah- 
gah dik hai j at i hai. Isi sabab se maqdis ke mane kadhi parastieh 
ki jagah, kadhiburj, aur qila, pan^hg^ hai, jaisa ki ^yat i mazkur 
8e wazih hot^ hai. 



KHUDA APNE LOGON Kf JK I PANAH. 145 

I. Maqdis ke mane parastishgdh, yane masjid\id\n. Khuduneus 
dyat nieu wada kiya, kijahaa kahiu mere kh;iss log paraganda howen, 
main un ke na/dik rahunga. Agmclii dur ke inulkon men titar 
bitar howen, taubhf men nazar se chhip na rahenge ; aur khass 
karke jab we muihe dhundhen. main hazir o nazir hiinga ; iahan 
kahin muili se dua mangen, main un ki sununga ; har j igah, jahaij 
meri parastish karne chahen, wuh pak hai. So Pulus Ruh ke ilham 
se kahta hai, " Main chahta hnn, ki insan har jag ah dua mangen." 

Agle zamanon men pahle khaimagah, aur bad us Ke hai.xal maqdis 
thi ; jis men we, jo Khuda ke talib aur ashiq the, jama bote the, ki 
us ki parristish karea. aur use dhundhen. i.ekin Khuda Kahta hai : 
Jab main apne logon Ko un ke gunahon ke bais se zamin i Kanadn 
men se nikalke unhen Babul aur us Ke as p^s ke rnulhon men para- 
ganda karunga, jrihan se waqt ba waqt Aurtjhapui ki haikal men 
nahin a sakenge, tab main hi un ke darmiyan hounga, aur maia un 
ki maqdis bunga. Har shakhs, har waqt, jab dil se chahe, mujhe 
pawega ; aur zurur nahin hogR, ki diir ka safar Karen, ta^i mujhe 
pawen ; kyunKi main har ek ke dil men rahunga, jo mujhe dhundhta 
hai, aur dil o jiin se chahta, ki main hamesha us ke sath rahuij. 
Musi bat, tang hali aur bimari men maio apne taliboii Ko mdunga. 
Jahan mere waste makan banate bain, ya men' parastish ke liye jagah 
thaharate bain, main unhen qabiil karunga. aur apna fazl un par 
nihayat bakhshiing^i. Yih kaisa latif aur dil pazir wada hai ! Aur 
yih ab tak qaim hai, aiir sab ke liye hai, kya Yahudi kya gair qaum 
lioa. Israihlog Babul ke mulk men paraganda ho gae, jahan se do 
sibt phir ae, yane Yahuda aur Binyamin ; aur das asbat kho gae, jin 
Ka ab tak puta nahiy lagta, ki we kahan bain ; aur kisi ko yaqin na- 
hin, hi kahan rahte bain. Lekin ab un ke liye yihi wada hai, Ki jab we 
Khuda ki taraf phirenge, Khud^ un ko milega, aur unheij apni kalisiya 
raeij shamil karega. Yahuda ki auldd, jo Yahud kahlate bain, agar- 
chi apne watan ko phir ae, tau bhi sakht dili aur gardankashi ke sabab 
se, aur Masih ke radd karne aur maslub karne ke bais se we wah^o 
se phir nikale gae, aur ab tik tamam rii i zamin par paraganda, 
awara aur sargashta rahte haio. Un ki haikal, jo Aurshalim meo 
thi, barbad ho gai ; aur we wahan ja nabin sakte, ki id ya Khuda ki 
bandao-i ki aur rasum^t baja lawea. Par yih wada un ki khatir 
hai. Har eK mulk mec, jah^n we rahte, agar wahaQ Khuda kl 
taraf phirerj wuh un ko milega ; balki un ke darmiyan rahega, 
agar we use bhar maqdiir dhundhen : Khuda un ke Uye maqdis 
hoga ; un ki majlison men, un ke gharon men, aur un ke dilon 
men hazir o nazir rahega. 

Yih w.^da Allah ke sare pak logon ke liye hai, — sabhon ke waste, 
jo ki Abiraham ki ruhani nasi bain. Jo imandar bain, so haqiqat 
men Isrdili bain ; kyiinki Khuda ke sdth dua mangne mcQ gidlib 
hote hain. Paid. 32 : 28. Dua, aur imtihan, aur ranj, aur rahat 
ke waqt, rat din, hamesha, balKi har dam buzurg Allah un ke dilon 
men rahla, aur un ke dil us ke liye haikal ban jate hain. 

H. ];^huda apne logoQ ki pandh hai. Jab Israili log maqdis 
M 



146 KHUDA APNE LOGON Kf JA I PANA'H. 

ke na7dik jate the, tab apne gunahon ki saza se panah dhundhte 
the. Kai ek log, jab us ke bhitar jate the, mazbah ke singh ko 
pakartethe; aur jab dushman un ke nazdiK ate, to unhen chhune 
se baz rahte. Bayaban raeo jab Ki we mus;^fir the dashmanon se 
maqdis un ki panah thi. Wahaij ikatthe hoke Khuda se madad 
mangte the, aur Khuda un ki sunkar un kA madadgar aur dastgir 
hota tha. Khuda maqdis men apne huzilr ki ni-haniau di.^hatd 
tha ; kyimki un ke darrniyan wuh us ka maskan tha. Aur jab we 
zamin i Kanaan men pahunche, tab Allah un par haikal men zahir 
hot^ ; aur jad we khatre ya musibat men parte, tdd wahan jake 
us se madad mangte the. 

Tamam bani A'dam, ba sabab apni bign hui asl aur amal ke, bare 
khatron men rahte hain ; yane, apni kharabi o badraftari, aur 
Aajrawi o sarkashi ke bais se Allah ke gazab ke laiq hairi. 

Khuda pak hai, anr narasti aur napaki se nafrat rakhta hai; is live un 
se bhi nafrat rakhta hai. jo ki gunah men mulauwas haiij. " Khuda 
ka gazab ?^sman se admion hi sari bcd/ni aur badkari par nazil 
hota hai." Rum. 1:18. Us ki an^hen aisi pak bain, ki wuh badhari, 
se razi nahiij ho sakta ; so gunahg^r apne Khaliq ke samhne haisi 
khaufnak halat meij rahta hai I Us ke ]iye " Adaiat ka koi haiUat- 
afza intizar, aur aisa gazab i atashbar, jo mukhalifoij ko Kha lega, 
baqi hai." Tbr. 10: 27. Us halat se Kis tarah chhut jaega r AJlah 
Taala us se naraz hai, a>ir us ^e gazab se kyunkar bach j''iega r Koi 
insan us ko rih^i nahiij de sakta, aur taniam ru i zamin par koi 
tadbh* nahii; ho sakti, jis sev. uh khatirjaman aur makhlasi pawe. 
Khuda ne ^p hi ek rah kholi, aur use ham par zahir kiyii hai. '* Ta- 
rannum karo, ai asmano, ki Yahowah ne yih kiya ; aur ialKaro, ai za- 
min ke gahar^po, ki Yahowah najat deta hai." Allah, jis ke bdrkhilaf 
insan ne gunah kiya, sare gunahgarou ko, jo tauba Karke us ke Bete 
par Iharosa rakhte haiij, gunah ki saza se panah deta hai. Us ne 
apni danj^i aur tawanai se aisi tadbir kj, jjs se us ki sari sifatejj 
beaib rahen, aur gunahgar lanat se bachke us men panah lewe. 
Har ek, jo gunah karta hai, so lanati hai; par najat ki tadbir ke 
mutabiq jo koi Khuda ke Farzand par iman lata, us ke saLab se 
rast gina jata hai, aur Khuda use apne gharane men qabiil karta 
hai. " Masih ne hamen mol lekar shara ki lanat se chhhuMya, ki 
wuh hamare badle maurid i Ian hua." Gal. 'i : 1-. Isi tarah 
"Khuda ap hi sadiq (yane rast) thaharta, aur us ko, jo i^a Masih 
par iman lata hai, sadiq thaharata hai." Rum. .3 : 26. " Rahruat 
aur sachai milnewali^n bain ; Sddaqat aur salaniat bos o kanar kar- 
titin hain."Zab. 85: 10. 

Khuda ke adl se bhi zun'ir hai, ki badkar saza sahe. Har ek kam 
men, har ek shakhs ki taraf, aur tamam A-dm men Khuda ki adaiat 
zun'ir '/ahir ki jaegi. Agar adil na hota, to kamil na hota, aur is 
liye Khuda na ho sakta. Lekin jab gunabgaron ho najat deta, 
us k^ adl bilkull be khalal rahta, halki ziyada zabir hota hai. Sab 
kuchh, jo ki Khuda ka adl gunahgar se chahta hai, Masih ne bad- 
kiiron ke iwaz men pi'ira kiya. Isi tarah Khuda ka adl abhi gunah- 
.garoo l^i maqdis hai ; us ke adl me(? Masih ke wasile se we panah le 



KHUDA APNE LOGON Kf JK I PANAH. U7 

sakte. aur us meQ amn o chain ke sath rah sakte haiii. Jt^huda 
s^diq ul qaul hai. Us ne kaha, hi " Har ek shakhs, jo un baton 
ke harne par, jo shara ki kitab men likhi haio, paedar nahin rahta, 
raalaun hai." Gal 3 ; 1 U. Zuriir yih qaul piira ho jawe, kyunKi 
jab ta.N asinan aar zamin tal na jae, na harf, na harakat us ke qaul 
se tal jiiega, jab tak sab piira na howe Par I'sa Masih se, agar ham 
us par bharosa rakhen, us ka qaul pura ho gaya, aur hamesha 
tak saiiit rtthega. Isi tarah ham Khuda Isi sachchai men panah 
le sakte ; Masih ke wasile se Khuda Ui sachchai sare miandaron 
ka maqdis ban gaya hai. 

Zurur, ki Kliuda ki hukilmat aur saltanat hamil rahen. Tab koi 
gunah xvare, to 'vuh gunah ka nati'ja pawe, yane maut, hamesha 
id mtiut ; nahiu, to khatakar shuraar men bahut barh jaenge. Jab 
ek shakhs gunah karta, aur saza nahiu pata, to aur bhi gunahgar 
baa jaenge ; aur dahshat hai, ki gunah isi tarah phail jaega, yahan 
tah ki sari khilqat khrirab hogi. ISo zurur. hi dana aur mihrban 
Hakim pahle se bad^ar ko gunah hi tamblh dewe ; ta na howe, 
ki us Ki hukiimat nest ho jawe. Har tarah se zuriir hai, ki 
KhaUq o Mahn sarkashon ko gunah ka phal dewe, yane maut. Par 
najat ki tadbir aisi ajib hai, Ki Khuda ki hukumat beaib rahe, aur 
gunahg^ir bhi beaib gine jaweii. IMasih he wasile se gunahgar 
Khuda ki saltanat men panah leta hai. Khuda ki saltanat, jo peshtar 
gunahgar Ki mukhalif ilji, ab us ki maqdis ban j-ati. liar tarah se 
Khuda un hi maqdis hai, jo us par tawaKKul Karte haiij. 

Imandaron ke nihani dushinan hahutere hai^j ; un ke lashkaroQ 
ka sardar, yane Iblis, " ISher i gaian ki maumd dhiindhta phirta, 
ki Uis ko kha jawe." 1 Pat. 5 ; S. Tarah tirah se we unhen 
gherte, un ka imtiiran lete, aur un Ki halakat Ke talib bote hain. We 
hameshd jagte ; mnqaddason Ke live jal aur phande dalte hain ; aur 
chahte, Ki unhea giriftar karhe barbad Karen. Shaitan nihayat 
^ihush hota hai, jab dekhta, ki koi imandar gunah men parta ; 
Kyuntvi us Ka dil Kma aur ha^ad se liharpiir hai ; aur sada wuh 
hamari barbadi dhiindhta hai. Waqt ba waqt sharir admi us ki 
taraf se ate hnin, aur haman hurai karne Ke khwahan bote hain. 
Hamare bnd ho jane Ke live us ke mutalib balmtere aur bahut tarah 
Ke haiy. Is sabab se l;ar bar ham jahannaiu ke khatroy merj parte 
haiu. 

Par agar Masih Ke wasile se ham Khuda men panah lewey, 
wuh hamari maqdis hogi), Jo ham us se mahabbat rakhen, wuh 
" Hamara chatan, hamara garb, hamara chhuranewala, hamara Khuda, 
hamara patthar, jis par hamara tawa\Kul h(jga, hamari dhal, hamari 
najat »\a smgh, tiamara uncha I urj hoga." Zab. IS : 2 . Dindar 
bill afaton aur niusibatoij mea parte hain, aur tarah ba tarah tahjif 
pate hain ; leKin har halat mea " Yahowah ka nam ek bara burj 
hai, jis men sadiq daurte hain, aur amn men rahte hain." Amsal. 
38 : 10. Dunva men kadhi ganb aur lachar ho jate hain. un ke nial 
asb'b Kho'jat. hain, un ki daulat uqab Ki njanind apne live par 
banake asman ki taraf ur jati hai, ya un ke ma hap, bhiii bahin, 
larke bale bi mar bote, yii mar jate hain. Aisi halaton men J^huda 



148 RlTHANr BAZAR KF BABAT. 

par tawakkul karna achchha hai ; kyunki wuhi sabhon ke liye maqdis 
bai, jo us ke pas ate, aur us ka bharosa lakhte haiij. 

Is bayan se mahim hota hai, ki Khuda kaisa qadir hai, kais^ 
mihroaii ; ki us ki sari sifaten kaisi kamil aur bharosa ke laiq bain. 

Phir, ki Allah sp alag insan Kaisa bemadad aur la char hai. 

Phir, kalam Ullah kaisa besh-qimat hai, jis se ham maliim karte 
haio, ki muflis ko l^ahan se madad mil sakti hai. Us besh-qimat kitab 
ko ham apni chhati par bandhen, apni gardan Ka tauq banawcQ, 
aur use apne dil ki takhti par hkhen. Har waqt wuh ham ko 
bataweg-i, Ki kahaa se tasalli basil karen, aur kaunham ko dushmanoa 
se rihai dega. Mubarak haiu we sab, jin ki panah Khud^ hai ; 
khubha hai hamesha tak honge we sab. jin i\i maqdis Allah hai. Ai 
parhnewale ! Yih iiekbakhti teri howe ! 



XXIL 



RirHA'Nr BAZAR KI BABAT. 
Rev. P.Hcernle ki'tasni'f. 



Ao, ai sab piydso, pdnfpds do, aur Jin ke pds naqdi naJio, do, mollo, aur 
khdo ; shardb aur dddh beqimat aur berupae mol lo, — Yas. 55 : 1. 

Ai mere azizo, ye baten Yasaiyah nabi ki hain ; us iie Khud^ Taala 
ki taraf se nabi, aar manadi karnewala hoi\e yuij kahte hue log-on ko 
Khuda ke pas bulaya, ki Ai logo, ao, idhar ao, mol lo, aur khao; ao, 
sharab aur dudh beqimat aur rupae mol lo. So Yasaiyah nabi ruha- 
ni saudagar hiia ; kyunki saudagar ke muwatiq hamey ek bazar men 
)e jake apna mal dikhlata, aur us ki tarif karta hai, taki us ko mol le- 
ne ke waste hamon targlb dewe.' Lekm wuh bazar dunyawi nahin, 
l)alki nihani hai; phir us ka mal is dunya ka nahln, balki Khuda ka, 
aur asmani badshahat ka liai, 

Aj Khuda ke fazi se us ruhani bazar ko tumhare age kholke us ki 
nisbdt tin baten l)ayan kiya chahta bun. 

I. Us ikhtilaf ke bayan meij, jo us ruhani aur sab dunyawi bazaron 
ke darmiyan waqi hai. 

II. Us ma] ne bayan men, jo us ruhan/ bazar raen milta hai. 

III. Is bayan meij, ki ham us ruhani mal par kyiinkar qabiz ho 
sakte haijj. 



RI/HANr BAZAR Kr BXBAT. 149 

I. Suno, ai piyaro, jaisa ki dunyawi, yane admion ke bazar hain. 
waisa hi etc ruhani, yane Khada ka bazar bhi hai. Lekin in donoo 
ke darmiyan bara fai^q hai, jo khad bazar ki nisbat, aur us ke mal, aur 
Admion ke kharid o farokht karne se malum hota hai ; kyunki admioii 
ka bazar bilkull gunah ka makan hai, jo bar t^rah ki burai, aur napa- 
k), lalach, aur behuda batchit, gaM, aur jhuthi batoa, chori, aur fareb 
o makr se bhara hai ; aur jo koi is bat ko bawar na kare, us ko zu- 
rur hai, ki thori der kisi bazar men jawe, aur apni ankhen kholke pah- 
le Khuda ke das huKmon ke mane soche, aur pichhe dekhe, ki adml 
us ba/ar men kya kya karte, kya kya bolte hain ; tab us ko jaldi se 
malum ho jaega, ki jaisa ki ham ne kaha, admioa ka bazar gunah ka 
makan hai. 

Wuh bazar, jo Yasaiyah nabi apni kitab me^ hamare age kholta 
hai, aisa nahin hai, baiki bilkull diisri tarah ka hai. Wuh ruhani aur 
Khuda k^ bazar hai, jo zulm, aur burai, aur gunah se nahin, balki 
bhalai, aur rastbazi, aur neki, aur mihrbani, aur rahmat, aur mahab- 
bat se bhara hai. Lalach, aur fareb, aur jhiith, aur chori us se dur 
hai ; isi sabab se wuh ruhani bazar admion ke bazaron par kuUi bar- 
tari aur fauqiyat rakhta hai. 

Aur jaisa bazar, waisa hi us ka mal aur kharid o farokht karn^. 
Pas, jo kuchh adrai apas men bechte mol lete hain, Ivya sona, kya ru- 
pa, hya billaur, kya moti, sub ke sab fani hain ; kyunui dunya aur us 
ki sab chizea guzarti chali jati haiu ; sab ghas ke muwatiq hain, jo 
^j ban hai, kal murjhaegi ; aj nai hai, kal puranf ; aj achchhi hai, 
Aal kharab ; kyiinkijo dunya ka hai, so dunya ke muwafiq hai ; aur 
dunya baqi nahia, balki fani hai. Is liye Tsa Masih ne farmaya hai, 
ki Mal apne waste zarain par jama na karo ; ki wahan kfra aur zang 
^hardb karta hai, aur chor churate hain ; balki asmau par apne liye 
mal jama karo, jahan na kira, aur na zang kharab karta, aur na chor 
le jatd hai ; kyunki jis jagah tumhara mal ho, tumhara dil bhi wahin 
laga rahega. 

Par agarchi wuh mal, jo admi apas men kharid o farokht karte 
hain, fani hai, aur ^harab ho jata hai, tau bhi log kabhi kabhi us par 
bahut dam lagaKe, bahut se rupae dete, aur lete hain ; aur use bma 
rupdC paise bazar men koi nahin pa sakta. Admion ke bazaron men 
naqdi zuriir hai, aur banya jitua ziyada rupae leta, aur apne pas jama 
Jiart^ hai, utfia hi ziyada khush hota hai ; par kabhi rdzi nahiQ hota, 
aur bagair paise hisi ko kuchh nahin deta. Is liye duny^ Ke bazaroij 
meii aksar sirf daulatiuand aur maldar admi, jin ke pas bahut rupaya 
hai, apna kam, aur beohar, aur saudagan Kar saute haiii, lekin kangal 
aur garib lachar rahte haiij. 

DeKho, jo mal admi dunya ke ba/aroij men kharid o farol^ht karte 
hain, aisahi hai ; lekin jo mal Khuda ke, yane us ruhani bazar men 
diy^ liyajata hai, bilkull diisri tarah Ka, aur dunya ke mal se nihayat 
bihtar hai ; kyunki wuh fani nahnj, balki baqi hai ; jismani nahin, 
balki ruhani hai ; dunyawi nahiij, balki asmani ; badan ke waste na- 
hio, balki jiin o dil aur riih ke liye hai ; aur do ek din ka, ya baras 
do baras ka nahin, balki qadirai hai ; yane, hamesha tak rahta hai ; 
hyunki l<:huda se aur asman se hai ; aur jo Khuda deta hai, so albatta 
M m 



150 RITHANr BAZAR Kf BABAT. 

bahut achchha, aur khubsurat aur faidamand hai. Aur ag'archi wah 
mal, jo Khuda ke bazar men milta hai, admi aur dunya ke mal se ba- 
hut achchha, aur bhala aur rauHd hai. tau t)hi muft meo, uin?i daulrit, 
hina rupae, bina paise diva jata hai ; jaisa ki Yasaiyah na? i Kahta hai, 
ki Are ao, jin Ke pas naqdi na ho ; ao, aur mol lo, aur khao ; sharab 
aur dvidh heqimat aur berupae mo! lo. Isi sahab se har ek admi is 
ba/ar men ake beohar kar sakta hai. Kya daulatmand, ky-^ kaiigal, 
kya hara admi, kya chhota, khwah us ke pas naqdi ho. khwah na ho, 
har e\i kaisa hi muhtaj ho, is ruhani bazar men apni riihani zurdriyat 
pa sakta hai. 

II. Dekho, ai mere bhalo, Khuda ka ba/ar aisa hi hai. Kya yih 
achchha ba//dr nahiij hfii r Haij, b.ihut achchha bazar hai, khasskar 
kangalou ke waste ; aur jo us men yih dastnr hai, ki sab ko har kuchh 
muft men diva jata hai, to kliiyal ata 'ai, hi bahut se bahut admi, bal- 
ki sab Ke sab is ba/ar men khand o farukht Karne, aur apni /urdriyat 
pane ke liye awenge. Suno, jo aisa bazar ho, jis mey sa>) Kuchh ba- 
hut sasta bike, to kya sab admi Wdhan na jaenge 'r Haj, jaenge, 
yahan tak k. wuh bazar admiun se bhar jaega, aur din rat bhara ra- 
hega, balki sab ki, jo wahan jama hute hain, us men samai na hogi. 
Ab denho, Yasaiyah nabi hameij ek aisa lia^ar l)atata hai, jis mea har 
kuchh na faqat bahut sasta, balki muft miha hai. Wahan rdpe pai- 
se nahin hxgte. hain, bahvi nabi pukarKe Kahta hai, Jis Ke pas naqdi na 
ho, so yahay ake inol le. Fas, Kva bahut log us ba/.ar mea khand o 
farokht karne ke live ekatthe bote hain .^ Nahnj,afsos ! bahut admi 
nahiij, balki there thore ate hnn. Kyna ? Is liye, ki us bazar ka 
mal rdhani hai, leKin admi jisman . aur khaki, aur l)ure, aur gunahgar 
hain ; aur us mal ki bari qiniat (>o nahin pahchante ; aur is liye, ki 
us .0 nahin pahchante, use iiaqir janke nahin mangte hain. 

Pas, us bazar men Kya mal hai .' Yasaiyah nabi kahta hai, ki Sha- 
rab aur dddh hai. Is Ke Kya mane r Dddh kc mane muqaddas injil 
aur us Ki khushkhahan ho i^aKtl hai, jaisa ki Pdlds hawan ne kaha hai, ki 
" Dddh tum ko pilaya ;" yane, mauadi karKe turn ko nijd siKh i, aur 
us ki achchhi aur mithi khabar di hai ; aur sharab isa Mnsih ke lahu 
se murad ho sakti hai, ji e us ne apni bari mihrbani se hamari najat ke 
waste bahavJi, aur jis ko ham log asha i Rabbani men rdhani taur par 
pite hain, taki us ki maut ki yadgfui karen, aur apne gunahon se muafi 
pawen. So in do chr/on par sab huchh shamil hai, jo hamari najat 
aur hamesha ki zindagi Ke waste 'darkar hai; yane, iman, tauba, gu- 
nahon ki muafi, Khuda se milap, dil Ka aram, hayat i ab^di kl um- 
med, zindagi men khushi, bimaii men sabr, maut nieu tisalli, marne 
ke pichhe asman Ki khushi, aur abadi ne.U)akhti, wagaira. 

III. Suno, ai piyaro.; yih sab achchhi chi/en, jo fani nahin, balki 
baqi, aur sone. aur rdpe, aur moti, aur billaur, aur san dunya Ke mal 
aur rupae se baliut achchhi haiij, us rdliani bazar men taiyar hain. 
Yih sab chizeu bar ek admi ko zurdr hain ; kydnki jo un ko qabze 
men lawe, us ka htil achchha hoga ; — wuh najat pawega. Lekin jo 
un ko apna na kare, wuh k^ibhi najat nahin pa sakta ; balki wuh ua 



RlTHANr BAZAR Kf BABAT. 151 

shakhs k» manind hoga, jo shadi ka libas pahine bagair aya, aur ba- 
har us andheie men dala gaya, jahan rona, aur daiit kirbiraria hoga. 
Is liye dil se piichl^a aur daryaft karna chahiye, ki ham log kyuntsar 
un chizon ko, jo Khuda Ke bazar men milti haiij, qabze men laweu ? 
Itna to ham sun chuke hain, ki un ke niol lene Ke liye rupae aur pai- 
se zurur nahin ; is Hye ki Khuda ke bazar men sab kuchh muft 
bakhsha jata hai. Aur jo ham lachar bandoy ko dena aur karna mu- 
nasil) hai, so faqat yih hai, ki dua mangen, aur arzu rakhen, aur iman 
aur matam-dih he sath awen. bust na rahen, bahana na Karen ; bal- 
ki awen, jaldi awey ; dil se mangen ; aur jo jo ham ko mile, us ko 
khushi se qabul kareo, aur Khuda ka shukr karen. Jo koi iman lata, 
so pata hai. 

Suno, ai piyaro ; main bhi Khuda ke kalara k^ khidmat-guzar hoke 
^j apni ruhani diikan, yane Khuda ki muqaddas kitab ko tumhare age 
kholta, us ka qimati mal tumhen diuhlat ', aur us ke ikhtivar karne Ke 
liye us i\i tarif kartii huu ; aur jo us men sab aur baton se ziyada besh- 
qimat aur maqtul hai, so yihi khabar hai, jo turn ko aksar di gai, aur 
ab di jati hai, ki I'sa Masih autar ieke is dunya merj aya, aur apna la- 
hii bahaya, aur mar gaya, aur phir ji utiia, aur asman par gaya ; taki 
jo koi us par iman lawe, halak na howe, balki hayat i abadi pawe. 
Han, asl moti yih sachchi aur maqbul bat hai, ki Isa Masih is hye 
dunya men aya, Ki gunahgaron ko bachawe. 

Pas, ai piyaro, is dunya ki fani chizon se munh pherke idhar ao ; 
in achchhi bato^ ko, jo muqaddas kitab men hain, gaur se dekho ; 
unheij ikhtivar karo, aur mol lo. tab kuchh tumhare waste taiyar 
kiya gaya hai. Kyunhi Rahim-ur-rahman Khuda tumhen piyar kar- 
ta, aur nahin chahta hai, ki koi turn men se ruhani kangal hoke halak 
ho jawe ; balki yjh chatita hai, ki har ek I'sa Aiasih ke wasde najat 
pake sachcha daulatmand aur haqiqi nekbakht howe. Aur Khudi 
tumhare rupae paise bhi nahin chahta, balni apna beshqimat mal muft 
deta hai ; taki har ek, jo kaisa hi kangal aur lachar ho, ake apni zu- 
ruriyat pa sat e ; so ao, ai sab garibo, mol lo, aur daulatmand ho ; aur 
ai daulatmando, tum bhi ao, mol lo, aur mat kaho> ki ham kisi chiz ke 
muhtaj nahiy ; kyiinki is dukan men aisi chizen maujud hain, jo tum- 
hari dauldt se bahut bihtar hain, aur tum bhi un ke muhtaj iio. Sach 
mano, ki har ek daulatmand, jo Khuda aur U3 ke kalara ka talib na 
ho, sach much gaiib aur lachar hai; par jo iman ki rah se Khuda ki 
badshahat ka slinrik hiia, wuh yaqinan daulatmand hai. Fas, ao, ai 
sab piyaso, pani pas; aur jin ke pas naqdi na ho, ^o, mol lo, aur 
khao ; beqiniat berupae mol lo. 



112 Rl/HANr LARAr Kf BABAT. 



XXIII. 



RXTHA'Nr LARAr KX BABAT. 
Rev. p. Hcernle ki'tasni'f 



JTmdn ki achchhi lardi kar ; hay at i abadi le le,jis ke liye id buldyd ga- 
ya.--lTim. 6: 12. 

Ai mere azizo, yih nasihat Piilus hawari ne apne piyare shagird 
Timt^us ko ki hai. Wuh Khuda isi bat ka khidmat-guzar hoke is 
nasihat ka bara muhtaj tha ; Kyunki jo Khuda ki bat sikhlata hai, us 
ka kara yih hai, ki us hamesha ki zindagi ki mariadi kare, jis ka wada 
sachche Khuda ne ibtida i alam se admion ki babat kiya hai, aur 
I'sa Masih ki jagah raerj adraion ko najat pane ke wdste bulawe, aur 
hayat i abadi men sharik hone ke hye un ki madad aur dildari kare ; 
par jo us ne ap najat aur zindagi na pai ho, to is kam ko kyunkar pu- 
ra kar sakega 'r Aur jab taK khud I'sa Masih ka sachcha shagird na 
hiia ho, kis tarah auroa ko sikhlawegA \ Kis tarah un ko bulake 
kahega, ki A'o, I'sa par imdn lao, aur us ki pairauj karo ? So zurur 
hai, ki pahle wuh ap iman lake I'sa Masih ke wasile se hamesha ki 
zindagi le le, aur us ke bad apne parosion ko buUke Khuda ki bat aur 
najat ki rah un ko sikhlawe ; nahiij, to wuh andh^ rahnuma hai ; aur 
ham log jante bain, ki jo andha andhe ko le jawe, to donon garhe meij 
gir parenge. 

Lekin is bat ko sach mano, ki Puliis ne yih nasihat na sirf Timtaus 
ko, aur us ki marifat injil ke siklanewalon, yane qasison ko, balki un 
sab ko bhi ki hai, jo un ki nigahbani ke supurd haiu, yane sab I'saion. 
ko. Pi'ilus hawari un men se aur ham logon men se harek ko nasihat 
karke farmata hai, ki Tu larke, tu larKi, tu mard, tu aurat, iman ki 
achchhi larai karke hayat i abadi le le, jis ke liye tu bulaya gaya, aur 
ab bhi bulaya jata hai. 

Pulus ki is achchhi nasihat men tin baten haifl, jin ko ham ab Khu- 
da ki madad se daryaft aur bayan karenge. 

I. I'man ki achchhi larai kar. 

II. Hayat i abadi le le. 

III. Jis ke liye tu bulaya gay^. 

I. tmdn ki achchhi lardi kar. In baton se Puliis hawari Masih ke 
shagirdon ko sipahion se tashbih deta hai ; aur jab ham log is bat ko 
sochte hain, to khv'ib malum hota hai, ki sach much I'sai sipahi logon 
ki manind, h^o, riihani sipahi haig ; aur jab tak is dunya mefi rahte 



Rl/HANr LARAr Kr BABAT. 153 

hain, un ko larni &nr jhagarnd zurur hai ; aur un ki laril kabhf alihir 
na liogi. 

Suno, ai piyaio, ^ipahi apnd kam nahin karta, balki ek bare admi, 
vane kisi sardar. ya raja, ya badshah ki khidmat men hoke us ki kam 
ya nauKari Karta hai. So sipAhi badshah ka naukar hai. aur bad!?hah 
se kliane, pine, aur kapre ke waste talab, aur larne ke waste hathyar 
pata hai ; aur badshah m saK chizon ko is murad se deta hai, ki sipu- 
hi zindagani guzranne ke waste tikr na kare, apni marzi par na chale, 
susti na kare, balhi hamesha, din rat apni khidaiat men masriif rahe, 
aur dil lagake apne badshah k^ kam kare ; aur us k^ kam jo hai, so 
vih hai, ki mardanac^i se apne badshah aur watan ke waste larai kare ; 
h^n, sipahi logon ko munas-ib hai, ki badshah ke sath jhande ke niche 
apni jan deke, aur jo zurnr ho, to apna lahii bahake raaut tak apne 
badshah aur mulk Ke dushmanoij se, jo un ke dushman bhi hain, lara 
kare. 

Dekho, ai piyaro, sipahi ka hai aur kam aisa hai ; aur Tsa Ma- 
plh ka shagird nihani baton men us he barabar hai. Wuh riihani 
sipahi hai ; us ka khawind malik sab badshahoa Ka Badshah, rajaon 
ka Raja, amiron ka Amir hai ; kyiinki us ka Khudawand I'sa Masih 
asm^n o zamin ka malik hai ; aur us ka jhanda salib hai, jis par Isa 
Masih, jam dushman se, jo Shaitan hai, muqabala karne, aur admlon 
ko us ke qabze se btichane ke waste mar gaya ; aur talab, jo ruhani 
sipahi pata hai, so sab Jjarakaten, aur fazl, aur mamaten hain, jo I'sai 
apne Khudawand isa Masih ke hath se roz roz jiin o badan ke waste 
pate haiij ; aur hathyar jo hai, so l>anduq, aur pital ki top, aur lohe 
ki talwar nahia, balki Khuda ka kalam hai ; kyunki Masih ka shagird 
dunyawi nahiij, balki Jilhani sipahi hai ; so chahiye ki us k^ hathyar 
bhi ruhani howe, jaisa ki Afsion ke khatt ke 6 bab men lii\ha hai. Us 
maqam men Piihis yun farmata hai, ki " Ai mere bhaio, Khudawand 
se, aur us ki qudrat se zorawar bano, Khuda he sare hathvaron ko 
bandho, taki turn Shaitan ki hilabazi ko dafa kar sako ; kyunhi ha- 
meij sirf admion se nahin, balki Shaitan, aur buri nihoij se larai hai. 
Is wiste turn log Khuda ke sare hathyar pahin lo, taki turn bure din 
muqabala kar sako, aur sab kam karke khare rah sako. Tum apni 
kamar sachchai se kaskar neki ka zira pahinc, aur iman ki dhal laga- 
ke qaim raho, aur najat ka khod, aur ruh ki talwar, jo Khuda ka ka- 
lam hai, le lb ; aur dil deke har tarah ki dua aur iltimas se har waqt 
dua mango ; aur hamesha jagte raho," 

Dekho, ai mere azizo, yih ruhani sipahion, yane Tsai logoij ka 
hathyar hai. Is ko kgaKe dil se apne badshah I'sa Masih ki khid- 
mat, aur iman ki achchhi larai kiya chatnye, tahi ham dushman par 
galib ^ke najat paweij. Aur dushman jo haiu, so jani dushman hain ; 
yane, Shaitan, aur us ke sare shagird, bure admi, Shaitan ke untihan. 
dunya ka lalach, aish o ishrat, dil ki buri khwahisheo, aur hawa o 
hawas, wagaira — ham sab ka nam nahia le sakte ; i\yuni\i jam aur 
ruhani dushman behi&ab hain. Chahiye ki I'sa Masih ka shagird un 
sab riihani dushmanon se t^hiib larai kare ; kyunki we chahte hain, ki 
na sirf badan, balki admi ki jan ko i)hi maren ; yane, sare admion ko 
jahannam ki us ag meu, jo kabhi nahin bujhtj, dulwa den ; aur azbas 



154 RlTHANr LARAr Kf BABAT. 

ki we janl dushman zorawar hain, to chahiye ki ham log un se larai 
karne men susti na karea ; aur jab tak ki un par galib na ho lerj, larai 
se baz na rahen ; kyiinki jo ham log un ka muqaU-ila na Kareij, to we 
hamara karenge ; aur jo ham log Khuda ki madad se un par galib na 
howeti, to we ham par galib howenge. Jo koi larai kare, leuin dil 
deke apnl sari qvWat o qudrat, aur bari mardanHgi aur zor se maut 
tak iar larke fath na pawe, wuh hayat i abadi Ka taj bhi na pawega. 
Galib bona, aur akhir taK sabr karna, aur qaim rahna zurur hai ; aur 
jo aisa kare, wuhi najat pawega. 

II. Isi sabab se Pubis hawari ne faqat yun na I<ah4, ki I'man ki la- 
rai karo, babsi us ne yih bhi kaha, ki haydt i abadi le lo ; Yih I'saiou 
ki larai ki murad, aur sabab i akhir hai. Ham log apni jan ki najat 
aur hayat i abadi ke waste Shaitan se larte hain. So, ai yaro, ao, 
achchhi tarah dil o jan se lareu, t?iki apne jani dushmanoy ko niche 
karke havat i al)adi le lea. Is ue kya mane haia ? Is ke yih mane 
hain, ki Tsa Masih ko qabui karke us ki pairawi karo ; kyunki faqat 
us men hayat i abadi hai. Tsa Masih asman se dunya men aya, 
ki gunahgaron ko, jo g-inah ke sabab murde hain, zindagi ki rah 
dikhawe ; wuh paida hua, aur apni jan deke, aur apna beshqimat la- 
hii bahake mar gaya, ki ham lacharoa ke live hayat i abadi taiyar 
kare. Tsa Masih aya, aur phir asman par gaya. ki ham lachdroii ke 
waste hayat i abadi ke makanon ko taiyar kare, taki jaisa wuh jita hai, 
ham bhi, jo sachcha iman late hain, hamesha tak jien. Kyunki yui) 
likha hai, ki Jo koi us par iman lawega, so hayat i abadi pawega. 
Phir I'sa Masih aya, ki apne muatuqidon ka sardar howe ; kyunki jis 
tarah zurilr hai, ki sipahion ka ek sardar ho, jo un ko larai ke dastur 
sikhawe, hukm aur intizam i\are, fduj ke samhne chalke un ko dush- 
manoa par hamla karne ko le jawe, usi tarah ruhani sipahion ko sar- 
dar chahiye. Aur un ka sardar fsa Masih hai ; wuh na faqat ham ko 
le jata, hamari hidayat aur dib.ari karta, balui ap hamare waste larta 
hai. Sach mano, koi ap se ap Shaitan ko niche nahio kar sakta, is 
live ki wuh bara zorawar dushman hai, aur us ki buri faujeij beshu- 
mar hain ; lekin Tsa Masih un se bara zorawar aur bahadur hai ; us 
ke samhne Shaitan khara ho nahin sakta, balki bhag jata hai. 

III. So, f.i mere piyaro, I'sa Masih ke jh'\nde ke niche ake us ke 
aath Shaitan se larai karo ; us })ar apna sab bharosa rakho ; us ki 
madad ke waste dua mango, ki' wuh tum ko Shaitan, aur sare jani 
dushmanoa par fath bakbshe. Yih havat i al)adi hai, j/7s Ae /fye Aa^w 
huldii gae ; aur ab tak ro^ ro/ bulae jate haia Pas, kis tarah bulae 
jate ha'n } Jawab, Khuda ne ^pni bari mibrl>ani se pahle ham ko 
hayat i abadi ke waste paida Mya ; aur jab adnii Khuda ki bat na manke 
gunahgar hua, aur saza ki rah se us ua mania muqarrar hua, tab 
.^hudd ne bari mahabbat se wada kiya, ki aurat ki nasi se Najatdene- 
wala paida hoga, jo maut ka dukh utba.e admioa ko maut se bacha- 
wega. Khiula ne waqt ba waqt dindaron aur nabion ko khara kiya, 
jinhon ne Kbuda ke ilham se maiuiJi karke Isa Masih ki khabar di, 
ki wuh anewiila hai ; aur admioij ko iman lane, aur najat men sharik 



ITWAR, YA SABAT Kf HIFAZAT. 155 

hope ke waste bul^ya. Hanuk, Nuh, Ibrahim aur us ke bete, Musa^ 
Daud, aur sab nabi, khasskar Yasaiyah nabi, yih sab I'sa Masih ke 
dne ki khabar dete, aur admion Ko bulate the ; aur in sab ke pichhe 
jab inuqarrar waqt pura hua, Masih ap aya, aur zindagi, aur najat la- 
va ; jaisa ki hkha hai, ki Us men /indagi thi, aur wuh zindagi admion 
ki raushnl thi. Aur Isa Masih ne ap fannaya, ki rah, aur haqiqat, 
aur zindagi main hun ; aur isi zindagi men sharik hone ke waste 
us ne admion ko yun kahue bulayS, ki " Ai sab logo, idhar mere 
pas ao, to turn apni jan ka aram paoge.'' So jo koi us Ki bat manue 
aya, us ne na sirf aram, balki hayat i abadi pai. Aur jab Masih asman 
par gaya, us ne apae -hagirdoa ko huum kiy4, ki ab turn log jao, aur 
injil ki manadi kar^e admfoy ko hayat i abadi ke waste bulao ; un ke 
pichhe aur dindar admi paida hoKe. balaya Kie, aur isi tarah dunya ke 
shuru se ab tak admi zindagi ke waste buLie jate haia, aur age ko bu- 
lae jaenge. Turn log bhi hayat i abadi ke waste buMe gae, aur aj 
phir bulae jate ho i^huda ap nipne kalam men turn ko balata hai, aur 
main bhi Ktmda ke nam se Masih ke iwaz bulata hiin ; so suno, aur 
mano, yad karo ; aj najat ka din hai ; aj Ivhuda ki bat sanke apLe dil- 
on Ko sakht mat karo , balki ao, iman ki achchhi larai karo ; riihani 
talwar, jo Khuda ki bat bai, kbiib lagao ; Shaitan ko niche knro ; ha- 
yat i abadi le lo,jis ke live turn sab log I'sa Masih men bulae £jae. 
A^min. 



XXIV. 

ITWAR, YK SABAT Kt HIFA'ZAT. 
Rev. J. Wilson ki' tasni^f. 



•' Agar td roz i sahat se apnd pdnw phirdwegd, aur mere muqaddas din 
men apni khuskf karne se ; aur sabat ko roz i khurram, aur Khudd- 
wand kd muqaddas aur mukarrain jdnegd ; aur us ki takrim karke ap- 
ne kdmoTi ke karne, aur apni kliushi ke chdhne, aur apni bdton ke kah- 
ne se bdz rahegd ; tab td Khuddwand men m srdr hogd ; aur main 
ivjhe zanvn ke dnclie makajum par urdj bakhshungd, aur Yaqdb tere 
bdp ki miras tujlie khddungd ; ki Khuddicand hi ke rnunh ne yih fur- 
mdyd hai." — Yas. 68 : 13, 14. 

Paida'ish ke dusre bab men likha hai, ki "^huda ne satweij din apne 
sare kam se, jo karta tha, aram kiya. Aur hhudane satweu din ko 
mubarak kiya, aur use muqaddas thahar^ya, is liye ki us ne usi din ap- 
ne sab kam se, jo us ne kiya, aur banaya tha, aram kiya." Is se rau- 
rdd nahin hai, ki Khuda apni sari mihnatou se thaka aurmanda hokar 



156 ITWAR, YA SABAT Kf HIFAZAT. 

^ram-talab hua. Kyunki wuh " aqsa i zamin ka paida karnewala hai, 
wuh thakta nahin, aur manda nahiij ho jatJi ; wuh thake huon ko zor 
bakhshta hai, aur natawanori Ki tawanai barhata hai." Yas. 40 ; 28. 
Khuda ne fnqat kahne se sab kuchh paida kiva. " Us ne kaha, aur 
ho gaya ; us ne farmaya, aur qaimhiVa." Zab. 33 : 9. Aur jo chahta, 
to saikaroQ aur jahanon ko, un ki sari mamiiri samet, ek bat kahne se 
paida kar sakta, tau bhi kuchh manda na hota. Insan, kamzor aur 
'/aif insdn ki khatir thi, ki Rabb ul alamin ne aram kiya. Wuh janta 
tha, ki bani adam is dunya ki mihnat aur musibaton meo mande, aur 
thake, aur zerbar, aur zaif, aur aram ke muhtaj howenge. Wuh jan- 
ta tha, ki bani adam zaif i aql, aur qasir ul ilm, aur tarbiyat ke hajat- 
mand honge. Isi liye us ne insiin ke aiyam men ek satwan hissaaram 
aur tarbiyat i Ilahi ke Hye alag thahraya, aur ap us aram k'd ek narau- 
na diya. 

Us din se leke aj ke din tak, jah^u kahfn, aur jab kabhi, kisi mulk 
v6 zamane meij, bani adam ne bamujib i hukm Khuda ke us aram ki 
hifazat k^ hai, unhou ne ilm, aur irfan, aur sihat, aur tarbiyat, aur 
khush akhlaqi, aur diyematdari mentaraqqi ki haii- Lekin un sab mul- 
kon meo, jahan jahan sabat i muqaddas ki hifazat haqir jani gai, ya 
faramosh ki gai hai tahdn bani adam jahalat aur zillat men par gae 
hain ; aur ilm aur irfan ghat gae hain — khush akhlaqi aur nek chali 
bigar gain, aur zail huiii, yahay tak ki insan jahalat aur zalalat men 
haiwanon ki manind ho gaya hai. Ittila kam hai, ki zam^n i Adam se 
leke Mus^ ke waqt tak unhoa ne sabat ki kis qadr yad rakhi, aur us 
ki hifazat ki. LeKin ima aur alamaton se, jo hath ati hain, maliim ho- 
ta, ki we aksar sabat se gafil rahe. Kyunki likha hai, ki " Khuda ne 
zamin par nazar ki, aur dekha ki wuh bigar gai ; kyvinki har ek ba- 
shar ne apni tariq ko zamin par bigara tha." Paid 6 : 12. Aur aisi 
harkat aur qai ahat hargiz waqu men na ati, jah^n bani Adam aksar 
sabat ki yad ko hifz karte. Par jahan jahan Koi gharana, yd ganw, ki 
jis men &abat ki hifazat barqarar rahi, tahan " Nur i Khuda un ke 
sir par chamakta, aur we us ke chihre ki roshni men chalte the." 

Musa ke waqt men jab Khuda ne das huKmoij ko hani A'dam ke 
waste farmaya, tab chauthe hukm ko auron se diisre taur par farmaya, 
ki '• Til roz i sabat ko muqaddas janke yad rakhiyo : chhah din tak 
tu mihnat kar^e apne sare Kam kaj kar, lekin satwan din Khudawand 
tere Khuda ka sabat hai ; us men kuchh kam na karna, na tu, na tera 
beta, na ten beti, na naukar chakar nar o nari, aur na mawashi, na 
mihman, jo tere phatakon ke andar ho ; kyvmki Khud^wand ne chhah 
din men astnan, aur zamin, aur darya, aur sab kuchh jo un men haio, 
banaya, aur satwen din men aram kiyd. Is liye Khuda ne sabat ke 
din par dua kf, aur use muqaddas thahraya." 

Is se zahir hota hai, ki bani Israil age se It war ke hukm se waqif 
the, aur us waqt sirf ihtiyaj rakhte the, ki us ke haqq men yad dilae 
jaen. 

PhirKhuri'ij ke 16 bab men, das hukmoo kedtne se age, likha hai, ki 
" Khudawand ne Musa se kaha, ki Dekh, main asman se tumhare liye 
roti barsaunga : ye log har roz nikalke jitna ek hi din ke liye kifayat 
kare, har ek din samet liya karen. Aur yim hoga, ki chhathe din we 



1 



ITWAR, YA SABAT Kf HIFAZAT. 157 

joleawenge, so pakawenge; to wuh jitn» ki roz marra jama hota tha, 
us ka dima ho jaega. Aur yi'm hnA, ki chhathe din unhoa ne roti se 
duna jama kiij, do df) umar ek ek ke live. Aur jamaat ke sardaroij ne 
Uixe Mnsa ko khaltar df. Us ne unliea kaha, Ki Yih wuhi hai, jo Khu- 
liawand ne Kaha tha, kal kd din Khudawand ka sabat i muqaddas hai ; 
jo tumhen pakana ho, paka lo, aur jo ubalna ho, ubai lo ; aur jo bach 
rahe, so apne hye subh tak mahfuz raixho. Chunanchi unhon ne, jaisa 
Musa ne kaha tha, subli tak rahne diva; wuh na sara, na us men kire 
pare. Aur Musa ne kaha, ki Use cij khdo, kyunki aj Khudawand ktv 
sabat hai ; aj turn maidan men na paoge. Chha din taii turn use 
jama isaroge, par satwea din, jo sabat hai, k^chh na paoge." Yun 
iiiah'im hota hai, Kj we d<is hukmon ke dene ke age sabat ki hifazat aur 
taqdis se waqif the. Phir sahifa i Ginti men (15: 3'2 — 36) hai, 
i\\ " Jab ban! Israil bayaban men the, unhon ne ek shakhs ko dekha, 
JO sabat ke d'ui lakrian jama karta tha. Tab we us ko, jo lakn'an jama 
kar raha tha, pakarke Musa aur llariin aur sari jamaat ke pas lae. 
Unhon ne use qaid men dala ; kyunki un se bayan nahin kiya gavA 
tha, ki us se kva kiya jawe. Tab Khudawand ne ]Musa ko farniaya, 
ki Yih shakhs mar dala jawe ; sari jamaat khiraagah ke bahar us par 
pathrao kare. Chunanchi sari jamaat use khimagah ke bahvir le gai, 
aur use sangsar kiya, ki wuh mar gaya, jaisa Khudawand ne Milsa ko 
farmaya tha." Phir zaman i Miisa se paudruh sau haras bad, Masih 
ke waqt men, jab we qapib char sau baras ke arse tak kisi nabi ki hi- 
dayat se benasib ho rahe the, Farlsi log Masih ke shagirdon ])ar 
khafa hue, i? liye, ki we '* sabat ke din men kheton se guzarkar buierji 
tor apne hdthoa se malkar khane lage." Lilka, 6:1. In sab 
batorj se malum aur sabit hai, ki we kis qadr sal at i\i hifazat aur td- 
qaddus se waqif aur mutafakkir the. 

Un zamanon men, jo Musa se Masih tak guzre, kabhi kabhi aisa 
hu^, ki un par shahan i aubash saltanat karte the, aur badmash aur 
zarparast k^hinon ne un ki hiddyat ki ; tab butparasti mulk men da- 
khil hi'ii, aur sab kahiu phaili aur apne zahr ko khass o amm ki tabiat 
men tasir di. Tab sabat i muqaddas gaflati aur be riwaji men para. 
Khuda ne un ke pas bhari bhari paigam aur nasihaten bhejiij, aur bar 
\)ar us ke bab men unhen chitaya aur jataya, aur us gaflati aur behuk- 
mi ke anjam ki khubar un ko di. 

Musa jita hi tha, jab Khuda ne hifazat i sabat ke bab men unhea 
yiin jataya, " Tum apne liye but na banaiyo, aur na muraten tarashi 
huiij, aur na mabiid khara karo, aur na apne liye pathhar ki taswir 
apni zamin par qaim karo, ki us ke age sijda karo ; is liye ki maio 
Khudawand tumhiira Khuda hun. ^l\nx\ mer^ bkbktoj^ ki muhdfazat 
karo, aur mere maqdis se daro ; main Khuda wand hun.'' Aur agar 
tum meri na sunoge, aur mere barkhilaf chaloge, to main tumhare 
sath mukhalifat se gazab par chahinga, aur main bhi tumhare gunah- 
oa ke bais tum ko sat bar saza di'itiga. Aur tum apne beton ka, aur 
apni betion ka gosht khaoge. Aur main tumhari iinchi jagahon ko 
dha diinga, aur tumhare mabudon ko kharait karunga, aur tumhari 
lashen tumhare buton ki lashon par phenKiinga, aur khud main tum 
se uafrat kariinga. Aur tumhare shahroij ko wiran karunga, aur turn- 
N 



158 ITWAR, YA SABAT Kr HIFA'ZAT. 

hare maqdisoij ko ujar dunga, aur main turn se khushnudi ki bu qabi'il 
na karunga. Aur main tumMri zamm ko ujarunga ; aur tumhare 
dushman, jo wahan rahte liaia, us se hairan hongo ; aur main tumhen 
gair qaumoo men paraganda karunga, aur turn par pichhe se talwar 
chalaunga, aur tumhari zamin ujar hogi, aur tumhare shahr wiran. 
Zamin apne sare wiran rahne ki muddat men, jab turn dushmanon ke 
shahroQ men hoge, sabaton ki rahat pawegi. Tab zamin aram kare- 
gi, aur apne sabaton ko ada karegi. Aur zamin apni sari vvirani hi 
muddat men aram karegi, kyi'inki jab tum us par budobash karte the 
tumhare sabaton men aram nahin paya." Aur un ke zamanon ki gar- 
dish men Khuda ne in sab wadoa aur waidon ko ain sihat aur sach- 
ch4i se un par pura kiya, jab jab we us isi sunnaton ko bhulkar sabat 
ki hifazat se baz ae the, 

Tawarikh ke dusresahife men, qarib ek bazar baras Miis^ ke bad, 
un ke ahwal men yun hkha hai, isi " Kahin aur logon ke sardar bhi 
gair qaumon ke sare nafrati kamon ki manind badkarian kiya karte 
the, aur unhon ne Khudawand ke ghar ko, jo us ne Aurshalim men 
muqaddas thahraya tha, napak kiya. Aur Khudawand un ke bapda- 
doQ ke Khuda ne apne rasiilor) ki marifat se un ke pas paigam bheje, 
balki subli sawere se bheja kiya, ki apne logon ko, aur apne maskan ko 
bacha rakhe. Lekin unhon ne Khuda ke paigambaron ko thatthoij 
men uraya, aur un ki baton ko nachi^ jana, aur us Ke uahion se hausa 
kiye, yahan tak, ki Khudawand ne apna gazab apne logon par nazil 
kiya, ki chara na raha. Tab wuh Kasdion ke badshah ko un par char- 
ha laya ; us ne un ke maqdis hi men un ke javvanon ko talwar se mar 
dala, aur kunwaron, aur kunwarion par, aur burhon, aur burhiojj par 
rahm na kiya ; Khuda ne sab kuchli us ke hath men kar diy^, Aur 
wuh Khuda ke ghar ke sare chhote bare basanon ko, aur Khudawand 
ke ghar ke khazane ko, aur badshah ke aur us ke sardaron ke khazane 
ko sab ke sab Babul ko le gaya. Aur anhoa ne Khuda he ghar ko 
jala diya, aur Aurshalim ki diwar ko dha diya, aur us ke sare mahalloa 
iso ag se jala diya, aur s^ri qimati chizon ko barbad kiya. Aur wuh 
unhen, jo talwar se bache. Babul ko asiri men le gaya, aur wahan we 
us ke, aur us ke beton ke guliim Farsion ke musallit hone tak rahe. 
Taki Khudawand ka kalam, jo Yaramiyah ke munh se kaha gaya tha, 
pura howe, jab tak us zamin ne ajme sabaton ko add na kiijd. Kyun- 
Ki jitne din wuh ujdr pari, wuh sabat karti thi, jab tak sattar baras pu- 
re hue." 2 Tawarikh ^^6 : 14—21. 

Is se malum hota hai, Ki qarA) char sau nauve baras ke wuh taraam 
qaum Khudawand ke thaharae hue sabatv.n se gafil rahi thi. Aur us 
ghaflati aur be hukini Ke badle Khuda ne un ko sattar baras tak sakht 
aalri men bheja. Lekin sattar baras ki asiri men, jahan buti)arastoy 
ne un par amal kiya, aur sabat ki barakaten un par nazil na hiiin, aur 
un ka watan ujar para raha, aur haikal i muqaddas wirani aur behur- 
mati men rahi, aur maqbare un ke bapdadon ke gairon se latare gae, 
un ko fursat hui, ki apni rahou par, aur Khudawand ke sabaton par 
jin ki unhon ne tahqir ki thi, dhyiin karen. Un ki asiri keage Khu- 
da ne bahut cbaha, ki unhen bachawe, aur hosh men lawe, us se age, 
ki nacharagi pare. Yasaiyah nabi ki marifat se us ne bar bar is tarah ki 



ITWAR, YA SABAT KX HIFAZAT. 159 

dilas^ denewali baten un ke p^s bhejin : " Agar tu sabat se apna 
panw phirawega, aur mere rauqaddas din mea apni khushi karne se ; 
aur sabat ko khurrami janega ; aur us ki takrim karke apne kamon ke 
karne, aur apni khushi ke chahne, aur apni baton ke kahne se bdz ra- 
hega; tub tu Khudawand men masrur liooja ; aur main tujhe zamin 
ke linche makanon par uruj karavmga, aur Yaqub tere bap ki miras se 
tujhe khilaiinga." Aur " Mubarak wuh insan, jo yih kart4 hai, aur 
wuh adainzad, jo us men lag-a rahta hai, jo sabat ko mdntd, aur use nd- 
pdk nahin kartd, aur apua hath sari badkari se baz rakhta hai." 

Phir, us ne Yaramiyah nabi ki marifat is tarah ke paigam un ke pas 
bheje, ki " Ja, aur meri qaum ke beton ke ph4tak par, jis men se Ya- 
hudah ke bad-hah aya jaya karte hain, aur Aurshahm ke sab phatakoa 
par khara ho ; aur un se kah, ki Ai Yahudah ke badshah, aur sab Ya- 
hudah aur Aurshab'm ke bashinde, jo in phatakou se guzarte ho I 
Khudawand ka kalam suno. Khudawand yua farraata hai, Turn ap se 
chaukas raho, aur sabat ke din bojh na uthao, aur AurshaHm ke pha- 
takoa se mat lao ; aur turn sabat ke din apne ghar se bojh mat le jao, 
aur kisi tarah ka kara na karo, balki sabat ke din ko muqaddts jano, 
jaisa main ne tumhare bapdadoa ko farmaya." " Aur ai=a hoga, ki 
agar turn filhaqiqat meri suno, Khudawand kahta hai, aur sabat ke din 
is shahr ke phatakon se bojh na ]ao, bah\i sabat ke din ko muqaddas 
jano, yahaii tak ki us men kuchh kara na karo ; to is shahr ke phatak- 
oij se badshah aur sardar dakhil honge, jo Daud ke takht par julus 
karenge ; we aur un ke sardar, Yahudah ke log, aur Aurshab'm ke 
bashinde rathon, aur ghoroij par sawar honge ; aur yih shahr hamesha 
taK abad rahega." " Lekin, agar turn men na sunoge, ki sal at ke din 
ko muqaddas jano, aur sabat ke din Aursnah'm ke phatakon se bojh 
leke dakhil na ho ; to main us ke phataKoa men ag lagaunga, jo Aur- 
shalim ke mahallorj ko kha jaegi, aur na bujhegi." Yaramiyah, 17 : 
19 — 27. l^ekin yih sab un ke waste mufid na h'ua. " Unhon ne na 
suna, na kan lagaya, bahd apni gardan Ko sakht kiya, ki na sunen, 
aur nasihat qabul na karen." 

Phir, bad un ki asiri ke, jab Aurshalim phir ahad hua, Nahamiyah 
nabi Khudawand ki taraf se un ko jatata raha. Us ke sahife men yun 
likha hai, " Un dinon men main ne kitnon ko deiiha, jo sabat ke din 
kolhu raundte, aur piile laute, aur gadhe liidte, aur sauat ko bhi sha- 
rab aur angiir, aur anj/r, aur sare bojh Aurshalim men late the. Aur 
jis din we khane ki chizen bechte the, maiii ne unhen nasihat di. Us 
men Siir he log bhi baste the, jo sabat ke din machhli aur har tarah 
ka mal lake Yahudah aur Aurshalim ke logon l<e hath bechte the. 
Tab main ne Yahudah Ke sharif logon se takrar karke kaha, Yih kya 
bura kam hai, jo turn karte ho, ki sabat ke din ko muqaddas nahni 
jante ho .'' Kya tumhare bapdadon ne aisa nahin kiya, aur hamara 
Khuda ham par, aur is shahr par, yih sari burai nahin laya ? Tad bhi 
sabat ke din ko napak karKe Israil par ziyada gazab bharkate ho ? 
Phir yuu hiia, ki sabat se age, jab Aurshalim Ke phatak andhere ho- 
De lage, tab main ne phatakon ke band karne k^ hukm diva, ki jab 
tak sabat na bite, tab tak we khole na jaen. Aur main ne apne nau- 
karojj ko phatakon par rakha> ki sabat men koi bojh bhitar ane na pa- 



leo ITWAR, YA SABAT Kr HIFAZAT. 

we. So, baipari aur har tarah ke ma] ke bechnewale, ek do bar Aur- 
slialim ke bahar shabbash hue. Tab main ne unhen dhamkaya, aur 
unhen kaha, ki Turn log kis waste shabr panah he %e shabbash ho \ 
Agar phir ai&a karoge, to maiu turn par hath dalimga. Us waqt se 
we sabat ke din phir na ae. Aur maia ne Lewion ko hukm kiya, ki 
apne ko pak karke phatakon ke darbiin hone ko awen, ki sabat ke din 
ko muqaddas karen." Nahamiyah 13 : 15 — 22. 

Is se malum hota hai, ki Yahvid log har waqt batil parast, aur but 
paraston se ghire hue the, jo un ke sabaton ki tahqir karte, aur unhen 
bhulane, aur latarne par mustaidrahte the. Aur unhin ki ummat men 
aise log the, jo besabr hoke apne dil men kaha karte, " Nau chandi ki 
id kab guzar jaegi, ki ham galla bechey, aur sabat kd din, taKi gehun 
Ko bechne ke hye b^har niKalea !" Aras. 8:5. Us halat men we 
har waqt khatre men rdhe, na ho, ki hifazat i sabat kobhulen, ya but- 
para-ton, aur batil paraston ki pairaui karke us ki tahqir karen. x\ur 
jo jo us halat men ikiilasmandi se sabat ki hifazat par qaim rahe, albatta 
haqiqi dindari, aur dil ki istihkami ke hajatmand hiie. Tau bhi Khuda 
ne sabat ke haqq men apna qanun dhila na kiya, aur us ki ghafiati yu 
kharabi men kisi ko mazur hargiz na chhora. 

Ahl i Masih ke ahwal Hindustan men unhin ki memind haio. Ki ham 
bhi butparast. aur batil paraston se, jo sabdt i muqaddas ki qadr se 
waqif nahin haiii, ghire hue bain. Ahl i Mahammad ke yahaij 
sabat ka nam to hai, lekin us ka kdm aur laiq hifazat un ke pas nahin — 
aur us ke faide aur riihani barakaten un ke hath nahin atin — un ke 
khiy^l men bhi naliin ati hain. Mahammad ne, Yyihudi aur Nasraniou 
ki taqlfd karke, apne pairauoij ke live sabat ka nam tbaharaya. LeKm 
wuh khud sabat ki haqiqi qadr aiu' faide se waqif na tha. is live faqat 
sabat ka ndrn apne pairauon men chhor gava. Pas, ahl i Mahammad 
aj ke din tak sal)at Ki qadr aur quddusi ke shinasa n^hin hain ; is live 
we us ki haqiqi aur n'lhani barakatoa se mahrnm hain. 

Pas, jis qadr Yahudi log butparaston Ki qurbr.t aur sangat men khat- 
ron se ghire hue the, usi qadr tihl i Masih Hindustan men khc«tron se 
ghire hue hain. We shumar men thore hain, aur butparast aur batil 
paraston ke darmiyan rahte hain. Un ki qurbat aur sangat se sabat 
ki qadr aur laiq hila'/at Ise ghat jane ka khatra hai. Un sab batoij 
men, jo hifazat ke laiq hain, sabat afzal hhi. Jab butparast qaumoy 
ke hai par gaur karke un ko, jo sab se jahil aur nieh hain, nazar karte 
hain, to kya dekhte hai©, magar ek gun.h jahan sabat ki pahchan aur 
hifazat pai nahin jati, aur us ki barakaten nazil nahin hcti hain. Aur 
jab ru i zamin kti snir karke un mulkon par, jo sab se alim aur fazil 
aur khush akhlaq hain. dekhte hain, to yih kya hai, magar ek gnroh, 
jis ke darmiyan sabat ki pahchan aur us ki hilazat hai, aur us ki 
barakat aur ni^mateij basil hiii hain ? Jis jis qaum men sabat i mu- 
qaddas ki shinakht aur hiftzat nuiujud nahin haiij, wahan ibadat bhi 
nahin hai. Wahan ke losr dini tarbivat aur Khuda ki ibadat Ke live 
ekkatthe hone se baz rahte hain. Wahan insan aur asmiin ke darmiyan 
vnuRmala mauquf hua. Wahan zindagi aksaron ke satli faqat barascn 
ke belazzat aiyam guzari hai. We bina ariiin pae, aur bind dil k» 
tazagi hasil kie apni apni zindaganv zai Karte jate hain, un kamon meo. 



ITWAR, YA SABAT Kf HIFAZAT. 161 

jin se na dil ki tarbiyat na khush akhlaqi ki taraqqi pal jati hai. Bal- 
ki tarbiyat aur arara aur dil ki tar o t^zag-i' ke badle gulgula aur heja 
tamashe, aur nalaic^ hangame ke raansha bote bain, jo badan ko zaifi 
o zawal tak shitabi se pabunchate bain. 

Agar, un sab I'sai mulkon men, jo ab ibn o hunar aur tarbiyat men 
ru i zamin par sab se afzal aur sbarif bain, sabat ki hifazat ka farz 
dafa kiya jata, to pacbas baras bhi na guzaren jab tak ki jahalat, aur 
wabshat aur waswas k^ saya un ke sare atriif par chha jae ; aur bad- 
mash aur haris, aur zaHm aur badbatin malum karen, ki wuh quwat, 
jis ne age unhen bandb Hya, so gai, ya mit gai hai. Aur aish o isbrat 
Ki khwahish, aur daulat aur izzat aur marta;iat ki hirs, aur we sab 
bad khwahishen, jo insan ke ban's aur tamai dil men amal karte hain, 
un ko bare zor aurjaldise butparaston ki jahalat aur nich halat ki 
qurbat men pabunchatin. 

Insan, jo janam se gumrah hai, aur amal o afaal se mujrim, apni 
khassiyat aur khaslat he badalne, aur nau paida hone ka nihayat hajat- 
mand hai ; aur us fatwa aur saza se, jo us par thaharai gain, rihai 
p^ne ki bari ibtiyaj rakhta hai. Is men sabat ki fursat aur niamatea 
nihayat kam ati hain. Khuda ne isi kam ki khatir sabat ke firam ko 
thaharaya. Har chha roz ki mibnat aur mashaqaton ke akbir men 
sabat i muqaddas hamare upar apni roshni aur rahat ata karta hai, aur 
awaz i salim ke sath hamen Khuda ke ghar kl taraf bulata hai. Us 
men hamara KhaHq i jalil ham se milta hai, aur apne takht i fazl ke 
lipar se apne chibre ki'rausbni ham ko bakhshta, aur hamari farj^aden 
aur duaen sunta hai, aur hamari tauba aur tarif qabiil karta, aur Ma- 
sih hamare mukhallis ki khatir hamare gunahon ko muaf karta hai. 
Har ek zamane aur har ek mulk men jabJ^o jahan sabat ki hifazat 
Khudawand ke liye aur us ke hukm ke bamujib i\i gai hai, ye sab 
barakaten bani A'dam par nazil hiii hain. Wahan najat ki khushkha- 
bari ishtihar ki gai, aur qabul bhi ki gai hai. Wahan bani Adam ne 
Allah apne Khuda ko dhundha, aur paya hai. Wahan unhon ne apne 
apne gunaboK ki shinakht pai liai, aur pachhta pachhtake Khudawand 
I'sa Masih par iman lae, aur us ke zarie se muafi aur maqbuliyat pai. 
aur apne Khaliq ki tabidari sar i nau karne lage hain. Aur imandarorj 
ke dii apni muafi aur maqbuliyat ki pahclmn se maut ke clar, aur qahr 
ke zor par gahb hokar asmani khushion ka agaz zamin hi par tasar- 
ruf men lae hain. Jahan kahin shumar men do ya tin tak Masih ke 
nam men ekatthe hue hain, wahan wuh bhi apne wade ke muw^fiq 
un ke sath hazir hiia hai, aur apni khass niamat aur barakatoij ko un 
par ata Kiya hai. Yiiij sabat i muqaddas ke wasile se is jahdn i pare- 
shan ke aur alam i asman ke darmiyan ilaqa aur muamala sar i nau 
barpa kiya gaya hai. 

Lekin jahan katiin bani A'dam ne sabat i muqaddas ki hifazat ko 
chhor diya, aur us din men ekatthe hone se baz ae hain, wahan ye 
sab niamat aur barakaten mauquf hiii haio- Aise sab mak^non, aur 
mulkon men dunya, aur gun^b, aur Shaitan bani Adam ke dilon ko 
tasarruf men laya hai. Un ke sare khiyal aur khwahishen faqat " hirs 
i jismani, aur hirs i chashmi, aur guriir i zindagi" se paida hoti hain. 
Akhiab ki manind we shararat karne ke liye apne tain bech dalte : 
N n 



162 ITWAR, YA SAB AT Kf HTFAZAT. 

aur Yarubam ki tarah we ap gunah karte, aur aspas ke logon ko bhi 
apni fehararat meo phansate, aur shank karte hain. Wahan dua 
aur zarmn asman ki taraf charhti nahiu. Aur mih'' ki awaz bhi us 
alam se suni nahiij jatf, jo bam Adam ko tauba karne, aur Masih par 
iman lane ki taraf bulavve. Wahan Khuda dhundhi nahiii jdta, aur 
pavd bhi nahin jata. Bahut kam hain, jo rahmat ya mihr Ki khoj 
karte hain, aur bahut hi thore use pate hain. Kam hain, jo darwaza 
i zindagi par khatkhatate, aur bahut kam hain, jinhon ke live wuh 
khola jata hai. Aksar sab ke sab us cliauri aur terhi rah men d%hil 
bote, aur maut ke makhfi makanon aur patal ko ekatthe jate hain ; 
aur Khuda un ke bab men yih farmata hai, ki " Afraim apne butou se 
mil gaya hai, use chhor de." 

Jahan kahin sabat i muqaddas ki hifazat nahig hai, wahan sachcM 
ibadat, aur sachcha din bhi maujud nahin hai. Insan apne Khuda 
aur Khaliq ko bhiil jata hai, aur Khuda insan ko chhor jata hai. Wuh 
sarzamin ^hush atwari se khiih' hokar Sahara ban jati, ki jis men na 
khushi, na khiibsurati nazar ati hai. Us wirani par Aftab i sadaqat 
ki raushni tulii nahin hoti, aur fazl i Ilahi ki os us par nazil nahin ho- 
ti. Gunah se sari hui, aur jihalat se siikhi hui insan ki riih apni 
khassiyat ko kho deti, aur admion ke age, aur Shaitanon, aur liaiwan- 
on, aur kiron makoron, aur tarashe hiie lakrOQ, aur pattharon ke age 
jhukti, aur un ki bandagi karti hai. Un ke age insan apni munajat- 
en, aur sitaish aur sana khwani karta ; un ke age apni qurbaniau 
charhata — haQ, unhin ke age apne larke bale, aur apni joru ki izzat 
aur safdi ko guzranta hai ! Haiwani but ka haiwani parastish karne- 
wala hokar ummed rakhta hai, ki un se panah bhi aur barakat bhi pd- 
we, jab ki bar ek qism ki khata aur kharabi men masruf hota hai ! 
Jahan sabat ki yad aur hifazat jati rahi, insan ki halat yihi hai. 

Yun dunya ke guzre zamanon men sabat ki qiiwat aur qadr par na- 
zar karke, aur us kamal jatan par, ki jis se Khuda ne us ki hifazat 
ka farz bani Adam par thaharaya ; ab zara gaur kiya chahiye, ki Hin- 
dustan men Khuda-paraston par us ki hifazat kaisi lazim aur zurur 
hai. Is waz ka raatn, ya mul, us bat ka achchha naqsha aur namiina 
hai. Us men Khuda ne farmaya, aur dunya ke akhir tak bam Adam 
ko farmata hai, ki " Agar tu sabat se apna panw phirawega, aur mere 
muqaddas din men apni khushi karne se ; aur sabat ko roz i khur- 
ram, aur Khudawand ka muqaddas, aur mukarram janega ; aur us ki 
takrim karke apne karaon ke karne se, aur apni khushi ke chahne, 
aur apni baton ke kahne se baz rahega ; tab tii Khudawand men mas- 
rur hog^ ; aur main tujhe zamin ke unche mal^anon par uruj karaun- 
ga, aur Yaqub tere bap ki miras se -tujhe khilaunga." 

YiHi maliim hota, ki laiq aurjaiz nahin, ki sabat i muqaddas ek bojh 
y^ trtklif samjha jae. jo hamen dunya ke kar o bar aur tasauwar, aur 
ishraton se baz rakhta hai. Balki us ke badle yih jana chahiye, ki 
yih ek din rahat aur barakat, aur aram, aur aish ka hai, jo Allah hi 
ne hamen bakhsha hai. Aur na faqat khud hamare waste, balki ha- 
mire gharane ke waste — hamare larke bale, naukar chakar nar o na- 
ri aur mawashi, aur musafir, ya raihraan, jo hamare phatakon ke an- 
dar hofi, taki we hamare s^th ar§m piweu. Har ek gharane ke ma 



ITWAR, YA SABAT Kf HIFAZAT. 163 

Mp ya mawali ko lazim hai, ki koshish karke dekhen, ki sab ke sab, 
jo un ke phatakon ke andar haia, sabat ki takrim karke us ki hifazat 
karen. Un ko lazim hai, ki jatan karKe un sabhon ko, jo un ke pha- 
takon ke andar hon, ya un ke shinawa howeij, Khuda ke ghar meg 
hazir kareij, taki imandar bandon ke sath Khuda ki ibadat men sha- 
mil howen. Un par tarz hai, ki chauKas hokar na susti ya tagafili se, 
na dunyawi kar o barya bat chit se Khuda ke sabat i muqaddas ko be- 
hurmat haren. Balki us Ke badle karaal iioshish karke kalam UUah, 
yane Tauret Injil ke parhne aur sunne men, aur tasauwar, auribadat- 
guzari, aur aisi guftagu karne men, jis se dil tadib aur tarbiyat pawe, 
us din ko sarf kiya chahiye. Apni baten kahni, aur apni khushi chah- 
ni mana hai. Khud^ ke chihre ki raushni dhundhna, aur us se mu- 
amala karna rawa aur farz hai. Larke balon, aur naukar chaKaron 
ko sikhlana, aur parhana, aur dini tarbiyat dena, rawa aur farz hai. 
Zindagi ke faraiz, aur ahwal, maut ki haqiqat, aur aqibat ka hai — aisi 
sab batOQ ka sikhna, aur sihhana, parhna, aur parhana, aur un men 
tasauwar aur guftagii karna jaiz aur faidamand hai ; aur hukm i Allah 
ke muwafiq, har shakhs ko, jo Khuda ke hukmon ki hifazat kiya 
chahe, farz hai, ki hoshyar aur bedar ho, ta na howe, ki un logon ki 
suhbat men br.ithe, jo sabat i muqaddas ko zalil jankar use dun- 
yawi mansube bandhne men sarf karte hain. Ki aisi adat aur suh- 
baton ki tasir se sabat ki hurmat aur yad bhi dil se gu/arti hain. 

Ai bhaio, aur turn sab, jo Hindustan men Khudawand se clarte ho, 
in baton par gaur karo. Kyunki tumhari khairiyat, aur itminan i 
khatir inhin par mauquf haia. Jis qadr tum apne dil o diyanat se 
Khuda ke sabat ko hifz karoge, us hi qadr tum ilm i Ilahi, aur Khuda- 
shinasf, aur aqibat ki pahchan men taraqqi karoge, aur Ilahi nia- 
maten aur barakaten tumhari sari mihnat aur muamalon par nazil 
hongi. Tumhen bahut gaur kiya chahiye, ki tum dunya he logOQ 
men se bulae gae ho, taki " Khan dan i guzida, aur ek shahana kaha- 
nat, aur ummat i muqaddas, aur qaum i makhsiis ho, aur us ki fazi- 
laton ko, jis ne tumhen tariki se apni ajib raushni men bulaya, zahir 
karo." 1 Pat. 2: 9. Yihi tumhare bulae jane, aur guzida hone ka 
matlab hai. Agar tum in baton ko yad kart\e sabat i muqaddas ki 
hifazat karo, aur " use Khudawand ka pak din, aur mukarram jano, 
aur us men apni khushi ke chahne, aur apne Kamon ke karne, aur ap- 
ni baton ke kahne se baz raho," to albatta tumhare pardesi aur ba- 
hutere tumhare bhai bandon men ss, tumhen durusht aur sahib i aib- 
joi thaharawenge, aur tumhen dunyawi chinton, aur mansiibon, aur 
kar o bar men phuslana aur milana chahenge. 

Jahan kahin nazar phera karoge, tahan insan aur haiwan Itwar i 
muqaddas ko behurmat karte, aur Khuda ke hukm kolatarte dekhoge. 
Aur tumhen bara khatra hai, na ho, ki un ke dekhne se, aur un ki 
adatoij kl ashnai se Khuda ka pak din tumhare nazdik haqir jana jiie. 
Yih btU qadim se sabit rahi hai, ki " buri suhbaten achchhi adatoij ko 
bigarti hain ;*' aur khass karke jahan bahut hi tliore hain, jo Khuda 
ke sabat i muqaddas ki qadr aurqimat se waqif hain, aur aksar use 
paemal karte aur haqir jante hain. Lekin us hai se har dam bedar 
hua chahiye. Aur jis dam ki bani Adam ke hai par dekhne se turn- 



164 QINAAT Kf BABAT. 

hara panw dig jane par howe, tab dunya ki suhbat se haz ^kar Khuda 
ke kalam par gaur karo, aur dekho, ki Khuda hi kf nazar men sabat 
kaisa rauazziz aur mukarram hai, aur us ne kaise wadon, aur waidon 
se use ghera hai. Aur turn men se jo shakhs. ki apne dil meo aur 
chal men sabat ko muazziz aur mukarram jane, aur bamijjib i hukra 
Khuda ke us ki muhafazat kare, wuh shakhs Khudawand apne " Khu- 
da men masrur howega, aur Khuda use zami'n ki unchi jagahon par 
uruj bakhshega, aur use us ke bap Yaqub ki miras se khilawega." — 
Yane us ke dil ko sari riihani barakatoxj, aur niaraaton, aur tasanioo 
se bharkar use masrur karega. Aur us shakhs ke bye Itwar ya 
sabat, jo zamin par hai. us abadi sabat ka, jo asman men Khiida ke 
logon ke waste rah jata hai, ek nishana aur baiana hoga. 

Us shakhs ko tajrilia se maklni hoga, ki sabat i muqaddas ek din 
hai, jis mea badi aur gunah se, mihnat aur mashaqqat se, aur aish o 
ishrat se baz rahnahai. Ek din, ki jis men Khuda Ki ibadat ki jati, 
aur ilm i Ilahi aur marifat hasil ki jati, aur dil ki pakizagi pahchani 
aur barhai jati hai — Ek din, ki jis men Khuda- parast apas ki ham 
suhbat, aur Khuda ke huzur men riihani khushion, aur asmani tasau- 
W'lron men masrur bote hain ; aur pahle afnnish ke ajaib o garaibon 
ki, aur us makhlasi ke bartar ajaibon ki, jo Masih ke wasile se dunya 
ipen ishtihar ki gai, tashhn- karne men we shadman bote hain. 

Sabt ke tasauwar aur rauamalon men Khuda khass karKe hazir be- 
ta, aur Masih men hokar muaf karta, aur insan ke dil ko pak aur du- 
rust karta hai. Aur Rub i Sidq khass karke Itwar ke shuglon mea 
Ilahi mahabbat ka baiana dil mea bharta, aur sulh o shadmani ki ra- 
hat bakhshta hai. Pas, sal>at i muqaddas ek din ummed, aur tasalli, 
ardm aur tasarruf kd hai. Us men Allah apue chihre ko zahir karta; 
aur apne bandon ke majma par Ilahi mahabbat ata karta hai. Us din 
men Masih, jo Khuda ka Barra, Khuda ka jalal, aur asman ki tajalli 
hai, un ke tasauwaron ko sada aur saf karta, aur un ki mahabbat ko 
barhata, aur kamil karta, aur taam i asmani se unhen khilata, aur ab i 
hayat ke chashmon pas unhen le chalta, aur riihani niamaton se un ke 
dilon ko ser aur asiida karta hai. 



XXV. 

QINAAT KI' BAliAT. 
Ba'bu' John Hari' ki' tasni'f. 

Binddri to qindat ke sdth bard nafa hai. — I Tim. Q : Q. 

Khuda Ta^la ke kalam se ham ko yih talim milti hai, ki dindari ke 
kai bare bare ajza hain, jo sab milke ek badan ki siirat par bante hain, 
yane, ^huda ko pahchanna, aur apni haqiqat ko jdnnd, gunah ki bur^i 



QINA'AT Kr BAB AT. 1C5 

ko maliim karna, us se pachhtana, phir us se hiz ana, tab Iman, um- 
med, mahabbat, rastbazi, parhezgari, pakizagf, tawakkul, bardasht, 
sabr, farotani, milaasarf, hamdardi, gamkhwari, aur qinaat, wg. 

Jis tarah se ki badan met} bahut se aza haiy, aur sab milke ek hi 
badan bante bain, usi tarah se dindaii Ko bhi hum ek bad^n se rru- 
shabihat dete, aur ajza i mazkura i bala ko us Ke azu thaharate bain. 
Jis tarah se ki insani badan men a^ar koi nuqb bo, to wuh kamil ba- 
dan na kablaeza, bahu naqis : maslan, aiz:ar ek panw na ho, to langra, 
va ek bath na ho, to tuncla, ya ek anKh na ho, to kana, yii nak na ho, 
to naktii, ya kan na ho, to bucha, kahlaeg-a; usi tarah se dindari ke 
ajzaon men se agar ek ajza ki bhi luimti ho, to wuh dindari kamil na 
kahlaegi, balki naqis. To ab main dindari he un ajzaorj men se ek 
juz, yane qinaat k-a kuchh mukhtasar t ayan karne ki jurat karta huij, 
is ummed par, ki Khuda ke fazl se is ke parhriewalon ko kuchh faida 
bo. 

Hamari sanad men ^va hai, ki " Dindari to qinaat ke sath bara nafa 
hai." Ab ban) us ko tin hisson men taqsim karwe bayan Karte hain, 
yane 

I. Daryaft karen, ki qinaat kya hai ? 

II. Apni halat par qinaat na karne se kaisi burai^o pesh atin. 

III. Apni hai t par qinaat karne se kaisi khushi sachche dindar ko 
basil hoti hai. 

I. Daryaft karec, ki qinaat kyd hai ? 

Qinait to Arab! lafz hai, aur us ke mane ra/^i bi raza i Ilah< rahna, 
vane dunyawi havva o h'awas se alag hoke sirf us halat se, jis men 
Khuda Taak\ ne ham ko rakbii hai, razi rahna, aur us ka ijlal karni, 
aur us ki shukrguzari karna, yihi ham par farz hai. 

Tajrube ki rah se malum hota hai, ki qinaat to ek haqiqi daulat hai, 
jis ke hasil karne bagair ham sada kangal rahte haiij, aur us ke 
basil hone ?e ham aise khu'^h rahte, ki agar tamam jaban ka l^hazana 
hamare hath lagta, tau bhi waisi khushi na hoti, jaisi qinaat se ham 
ko hoti hai. Khilqat ke intiz-:^m par gaur karne se ham ko qinaat ki 
tab'ra milti hai, kyniiki Khuda Taala ne, jo tamam jahan ka Nazim 
hai, bani Adam ko apni mashiVrit i llahi se ek ek halat meij rakha lui ; 
yane ek ko t/adshah banava, aur dusre ko raiyat ; ek ko bahim mu- 
qarrar kiya, dusre ko mahkum ; ek ko aa\ir, dusre ko faqir ; aur ek 

ko daulatmand, dusre ko kani>:al ; aur is intizam se us ki ain hikniat 

• / 1 ' 

zahir hoti hai ; yane, tamaddun ka taur nazar ata, ki KyunKar eK dus- 
re ki niddad ka muhtaj hai. Dunya ke intizam hi par lihaz karne se 
ahl i danish ko yih tabm milti hai, ki hamara ek bara .Sliahanshah hai. 
jo sare shahoij par badshahat, aur sare hakimoii par aixela hukumat 
karnewala hai; wuh to goya Bap ki si sifat rakhke is kura i zamin ke 
tamam bashindon ka eK gharana banata hai, aursabhon ka intizam aur 
bandobast un Ki haqiqi halat Ke muwafiq karta hai, aur ek ek ko apni 
marzi ke mut-,^biq rozi deta hai ; yane, jis tarah se koi bap apne larke 
balon kl tabiat pahchanke un Ki tabiat Ke andaze ke muwatiq un ko 
apni daulat men se hissa deta hai, aur un ki chal ch^lan ko deKhta, 
aur un ki guzran ke taur par lihaz karta hai, usi tarah se Khuda Ta- 



166 QINAAT KT BABAT. 

dla hamari samai aur bardasht ke mutabiq apni daulat i bep^yan zneQ. 
se hissa deta hai. 

Trjjruba ki rah se janajata, k\ ham to isi jah^n ke waste nahin pai- 
da hue ; kyunki thore dinon tak ham is dunya men rahte, aur bad us 
ke yah-an se chale jate. Is se malum hota hai, Ki hamara khass wa- 
tan yih nahin hai, par ek diisr^ watan hai. 

Yih dunj^a to hamare waste ek madrasa hai. Madrase men tahb ul 
ilm sirf is hye jate, ki wahaij chand muddat tak rahke ihn tahsil kar- 
en, aur jab fazilat ko pahunch jawen, to wahan se niklen, aur apne 
karobar men masbgul hoke us ilm ko laiq taur par kam men lawen. 
Ham l>hl is dunya ke madrase men tahb ul ilmon ki manind haia, aur 
tamam khilqat hamare waste ek jild kitab hai, jis men Khuda ki kai 
sifaton ka bayan ajib o garib siirat ke hurruf aur tarah batarah cham- 
iiile rang- ke sath liKha gaya, jis ko baganr mutala karne se ham us ki 
qudrat, paidaish, aur parwardigari, aur hifazat ke kam men, dekhte 
haiu ; aur diisri jild us ki wahi i asmani hai, jis men we bateii, jo khil- 
qat ki jild se naqis aur mubham samjhi gain, kamil aur saf nazar alij. 
Aur siwa in ke aur baten bhi, jin ka insan ki bihtari ke liye zahir kar- 
na zurur tha, likhi gain ; yane, us ke parhne se ham apni hasti ki ga- 
raz i auwal, aur Khuda ki marzi, aur us ke qanun apni guzran ke bab 
men, malum karte hain. Aur tisri jild us ki hukiimat hai, jis meo 
agarchi wahi ka si saf bayan Khuda ki sifaton ka nahin, tau bhi us 
men bahut si b^ten aisi hain. ki jo na wahi, na us ki khilqat ki kitab 
men pai jatin ; yane, is ke mulahaza karne se ham us ka intizam, aur 
us ki hukumat khilqat ke bab men dekhte hain. Pas, jab ham is 
madrase men chand muddat tak rahke fazil ho jate, to apne asmani 
wdtan ko, jahdn jane ka liye ham taiyar bote hain. chale jate; chu- 
nanchi 2 Xar. 5 : 1 men likha hai, ** Kyunki ham jante haia, ki jab ha- 
mara vih khima sa mitti ka ghar ujar jawe, to ham ek imarat Khuda 
se pawenge. Wuh ek ghar hai, jo hathin se nahin bana, balki abadi 
aur asman par hai." Talib ul ilm to sirf madrase hi ka nahin ho rah- 
ta, balki kisi umda kam ke liye taiyar hota hai ; aur shayad bahut 
mihnat aur bari tangi ki halat par qinaat karta ; to kya ham sirf isi 
dunya ke madrase ko apna watan sanijhen ; aur isi se apna dil laga- 
wen i aur us men bahut aish o ishrat se rahne chihen ; aur kurkura- 
wen, is liye ki hameij yahan bahut sukh nahin milta hai ; aur us ki 
hawa o hawas men giriftar hoke isi ke ho rahen ? Nahin, balki qina- 
at ka jama pahinke apne asmani watan ke liye ilm tahsil karen, taki 
ham ko yih sila mile, ki " Ham us ko is tarah jan jawen, jis tarah 
wuh ham ko janta hai." 

Ham to is dunya men musafir hain, aur yih dunya hamare liye ek 
sara hai. To kya musalir sara hi ko apna mahall samjhega, aur us ki 
zari zari si kotharion ko apna daulat-khana ? llargiz nahiij. Magar 
wuh to sirf jaridagi ka libas pahiuke apni manzil i maqsud ki taraf sa- 
far karta chala jaega, aur jab tak apne makan par na pahunche, rah 
men kisi se dil na lagaega. Musafir to rah 'veij apna dil kisi se na- 
hin lagata, aur na sara ko apna watan janta, balivi rat din manzilen tai 
karta hua apne watan ki taraf barha chala jata hai ; to kya ham sirf 
is dunya hi ko, jo sara ki manind hai, apna watan samjhen, aur is ki 



QINAAT Kr BABAT. 167 

fani chi'zon ko apni milkiyat aur gandi daulat ko Rpna khazana r Kvi. 
ham musafirat ki tangi se naraz howeii, aur qinaat na Karen, jab tak 
ki apne tain is danya ke bojh se na dabawen r Kya qinaat na Karne 
se hamara safar iialka makinn hoga 'r To kya ham har ek bojh aur ul- 
jhanewale gunah ko utarke, aur sabr kii Hbas pahinke, us rah men, jo 
hamare samhne a pari hai, daurte chale najawen, taki zindagi ka har 
inam men le len ? Zurur bi/,zurur. 

Pas, upar ke mukhta:?ar bayan se sabit hiia, ki qinaat kya hai; ab 
zuriir dusri bat ka gaur kiya chahiye ; yane, 

II. Ajmi hdlat par qinaat 7ia karne se Icaisi hurdfun pesh dti ham. 

Apni halat par qinaat na Karne se bahut si buraian pesh ^ti hai{} ; 
magar un men se kai ek ka bayan ikhtisar ke sath agar karea, to bih- 
tar ho ; chunanchi, 

Pahli burdt. — Jab ki ham apni halat se, jis men Khuda i Bartar ne 
ham ko rakha hai, razi na hoke hawa o hawas ka pichha karte haio> 
to goya ham Khuda Taala ke bandobast aur intizam ko torne ki jurat 
karte ; aur halanki jante hain, ki hamara kiya kuchh na hoga, jab tak 
ki Khuda ki marzi na ho, lis par bhi apne dil i\l kori ke sabab aise 
liaris ho jate, ki apne tain iiamesha ke imtihan aur har tarah ki nama- 
qiil aur muzirr khwahishoa mea dalte hain, jo insan ko tabahi aur 
halakat ke darya men duba deti hain ; aur is bat se bekhabar rahte 
hain, jo hkhi hai, ki " Zar-dosti sari buraion ki jar hai, jis ke haze 
^rzumand hoKe iraan kl rah se bhatak gae, aur ap ko tar^ih tarah ke 
gamon se chheda ; par tu. ai mard i Khuda, in chizoa se bhag, aur 
rastbazf, dindari, iman, mahabbat, sabr aur farotani ka pichh^ kar." 
Jab ham apni halat par qinaat na karke hawa o hawas men giriftar 
bote hain, to goya ham apni azadi ko mutt bech dalte, aur hirs ke 
bande hoke jidhar jidhar wuh ham ko daurae phirti, udhar hi daure 
phirte hain, aur yahag tak ki tikr o afkar ke sabab hamara dil aisa 
tarik ho jata, ki phir niir i marifat ham par Kabh; jalwagar nahin hota ; 
tab wuh tam&il, jo hamare Najat-dihinda ne is bab men farmai hai, 
hamare haqq men thik hoti ; yane, " Jo bij ixanton mea boya gava so 
wuh hai, jo kalam sunta, par is dunya ki fikr aur daulat kafareb kalam 
ko daba deta, aur wuh bephal hota hai." 

1. Hawas to buri bctla iiai. Chunanchi hamare buzurg bap A'dam 
ne jab bahut janne ki hawas ki, to apni asli halat (pakizagi aur r^sti) 
:se gir gaya, aur ziyada janne ke liarkhilaf niir i marifnt Ko kho diya, 
Shayad V>kWk A'dam ne yih khiyal kiya hoga, Ki agar main yivada 
janne lagun, to ziyada khushi mujh ko hogi ; leivin afsos, ki ziyada 
khushi Ke iwaz bari musibat mea par gaya ; kyiinki hkha hai, ki " Tu 
apne munh ke pasine se roti khaega." 

Aziz bbaio, dekho, hawasnaKi ka kaisa bura anjam hai. Jab ki ha- 
mare bap Adam ne sirf ek bat ki hawas karke apni sachchi khushi ko 
kho diva, aur b% i Adan se nikala gaya ; to ham, jo tarah tarah ki 
hawas karte, aur qmaat ke kiiche se apne qadam Ko uthake hirs ke 
raaidan men rakhte hain, kis qadr apni sachchi khushi, aur aram i Ila- 
hi, aur bihisht ki abaci niamaton se diir parte jate hain ! 

2. Hawas to kya hi turi bala hai. Chunanchi Esau ne ek luqma 



168 QINAAT KF BABAT. 

kyne ki hawas karke apne pahlauthe houe ka haqq, fani khuidk ke 
live, apne bhai Yaqub ke hath bech dala ; aur us barakat se. jo pah- 
lauthepan ke sabab us ko milne par thi, mahrnm <hoke apni umr bhar 
hasrat o f fsos h( men raha. So, ai azjzo, ham khabardar rahea ; 
kahin aisa na ho, hi ham bhi fanl aish o ishrat ki hawas men phanske 
apne lepaUk hone ka haqq, jo hamare Najat-dihinda ne apna besh qi- 
mat Uhu b^hake mol hya hai, kho den ; aur abad ul abad tak asraani 
niamaton se mahrum hoke jahannam ki 'kg men hasrat-angez o dard- 



aniez ahen o chikhej mara Karen ; jaisa buha bhi hai, hi " Agar admi 
sari dunya ko hasil kare, aur apni ian ka nuqsan uthawe, to use ky^ 
faida hoga ?" Mar. S : 36, 87. 

3. Hawas to buri hi bala hai. Lut ki joru ko yad karo. Jab 
Khuda Taala ne Sadum aur Amura par un ke bashindon ki badkari ke 
sabab ag aur gandhak barsai, to apne bande Li'it ko us ke gharane sa- 
met us haulnak afat se linchane he Hye do firishton ko bheja, jinhon 
ne, bawaJLide ki saf kholke un se kah diva, ki Khabardar, turn pichhe 
phirke na dekhna ; tis par bhi Lut ki joru ne apne ghar ki hawas kar- 
ke pichhe phirke aekha, aur namak ka kaambha ban gai. 

So, ai dosto, ham chaukas rahen, kahiij aisa na ho, ki ham bhi Lut 
ki joru ki manind fani makan ki chah men parke, apni abadi zindagi 
ko kho dewen, aur abad ul abad tak jahannam ki ag ke kunde ban 
javveQ. 

Shigr. 
Hoshyar raho, ai yar, hoshyar ; 
Cil sine men samp hai zahrdar. 

Diisri burdi. — Jab ki ham apni halat par qinaat nahin karte, par 
apni hawason ko puriKarne ke liye tarah tarah ki tadbiren karte, aur 
apni tadbiron par bharosa raklite, aur samajhte hain, ki is tadbir se 
ham zurur apne maqsad i dili par kamyab honge, to goya ham apne 
tain Khuda Taala se ziyada danishmand thaharate hain. insan ki da- 
nai Khuda ke nazdik iiimaqat hai. Kya koi nanha larka, jo dunya ke 
mamaloa se mahz bekhabar hai, apne baji se, jo bara tajrubakar ho, 
kahe, ki Ai bap, tii ne jo bandobast mera kiya hai, so naqis hai ; is 
liye main ap apna bandobast apni khwahish ke mutabiq karnnga ; to 
log us larke ko hya sanijhenge r kya koi us ke tain aqhnand kahega .'' 
Nah'n ; balki jo us ki baten sunega, use nadan thaharawega. Aur 
agar shayad us ka bap us apne larke ko aisi nadani ka kam karne de. 
aur us ko na roke, to akhir i kar us ka kya hai hoga } Us ka hai us 
hi larke ka sa hoga, jis ka zikr L\ika 15 ; 12 — 16 hai, ki " Un men 
se chhote ne bap se kah^i, ki Ai bap, mal se jo mera hissa hai raujh ko 
de. Tab us ne mal unhen hint diya. Chand roz ke bad ch:i0td beta 
sab kuchh jama karke dur mulk ko chal nihla, aur wahan apna sab 
mal badchali men uray^ ; aur jab wuh sab kuchh kbarch kar chuka, 
us mulk men bara kal para, aur wuh muhtaj hone lag'd. Tab wuh ja- 
ke us mulk ke ek shakhs ka naukar bana, jis ne use apne kheton par 
bheja, ki suaroo ko charawe ; aur use arzu thi, ki un chhilkon se, jo 
suar kh^te the, apnd pe^ bhare ; aur koi use na deta tha." 



QINAAT Kr BABAT. 169 

Ham to Qadir i Mutlaq, dana o bi'n^ Khuda ke samhne larke, balki 
kire makore haia ; liam kya us ke bandobast men dam mar sakte 
hain, ki Kyuy aisa kiya, aur kyun waisa na kiya? " Kya karigarl ka- 
rigar se kah sakti hai, ki Til ne mujh ko kyiin aisa banaya r Aur ky4 
kumhar mitti par mukhtar nahi'n, ki ek hi londe meu se ek bartau 
hurmat wala, aur dusra be hurmat banawe r" Rum. 9 : 20, 21. 

Ttsri burdt. — Jab ham apni halat se razi nahin rahte, magar apni 
hawas ko barbate hain, to goya ham apne parosi par rashk le jate 
hain. Injil men HUhahai, ki " Tii apne hamsae Ko apni manind piyar 
kar." Lekin hawasnak admi aisa nahin karta, balki wuh to khud- 
garazi karke us se rashk karta hai ; kyiinki jab wuh kisi shakhs ke 
mal o daulat ko dekhta, aur us ia« khush guzran par nazar karta hai, 
to hasad se bhar jata, aur iiae marta hai, Ki Afsos, maia aisa kyua na 
hua } Chunanchi aksar aisa ittifaq hiia hai, ki daulat ya milkiyat ki 
cbah se bete ne bap ko mar dala, aur bhai ne bhai ko. Agar haris 
chahe, ki hirs ko barhake daulatmand ho jawe, to namumkin hai ; 
i\yunki hirs karne se daulat hasil nahin hoti ; magar Khuda ki bakh- 
shish se, jaisa ki Zabur men likha hai, ki " Iqbal na mashri'q se at^ 
hai, na magrib se, aur najaniib se ; balki Khuda adil hai. Wuh ek 
ko girata hai, aur dusre ko uthata." Is se malum hua, ki koi shakhs 
apni hoshyari ya chalaki se kamyab nahin ho sakta hai, magar jis ko 
Khuda kamyabi bakhshe, wuhi kamyab hota hai. Is dunya men bahut 
hain, jinhon ne bahut se fann slkhe, aur tarah tarah ke hunar bhi ha- 
sil kiye, magar nan i shabina ke liye muhtaj hain ; agar iqbalmandi 
o kamyabi insan ki aqlnjandi o hunarwari par mauqi'if hoti, to hunar- 
mand hi bare iqbalmand hote. Garaz ki Kamyabi aur iqbalmand: ha- 
was karne se naliin basil hoti, to kyun ham apni beshqimat jan ko 
puch aur besabat khushioy ke wat^te khatra men dal den, aur rat din 
tikr kar karke apni zindagitalkh karen, jise Khuda Taala ne apne ja- 
lal ke zahir karne ke liye hamen bakhsha hai r 

Chauthi burdi. — Jab ham apni halat se khush na rahke hawa o ha- 
was ki pairawi karte haiij, to goya ham Khudawand I'sa Masih ke us 
qaul ko jhuthlate hain, jo us ne apne shagirdon se farmaya, ki '* Is 
liye main turn se kahta hiin, i\i apni zindagi ke liye iikr na karo, ki 
ham kya khaenge, kya pienge ? aur na apne badan ki, ki kya pahin- 
enge } Kya yiudagi khuraK se bihtar nahin, aur badan poshak se ? 
Parindo^j ko dekho ; na we bote, na laute, na kothi men jama karte 
hain ; tau bhi tumhara Bap, jo asman par hai, un 1\I parwarish karta 
hai. Kya tuili un se bihtar nahin ho t Turn men se kaun hai, jo 
iikr karke apni umr men eK ghari barha saKta hai } Aur poshak ki 
kyun fikr karte ho ? Jangali sausan ko dekho, kaise barhte hain ; 
wuh na mihnat karte, na katte hain; par main tumhen kahta hun, ki 
Suleman, apni sdrl shan o shaukat men, un men se ek ki manind mu- 
labbas na tha. Pas, jab Khuda maidan kl ghas ko, jo aj hai, aur kal 
tanur men jhonki jati, yun pahinata hai ; to ai sust iatiqado, kya turn 
ko is se ziyada na pahinaega "t Is liye fikr na karo, ki ham kya kha- 
enge, kya pienge, aur kya pahinenge." JVJati 6 : 26 — 30. In ayatorj 
se saf zahir hota hai, ki Khuda aisa qadir aur rahim hai, ki apni sari 
l^hilqat ki parwarish o hifazat bar dam karta rahta hai, yahdij tak ki 




170 QINA'AT Kr BAB AT. 

ek zarra zarra ki khabar^'ri wuh karta hai, Khudawand Tsa Masih 
ne ham Ko h<vva ke parindon aur g-has se, jo subh ko lahlahati aur 
sh^m ko kati jati hai, gairat dilai hai ; aur saf t.iji;,Libe ki rah se ham 
ko sikhliiya, ki hamari fiur Karne se Kuchh nHhin hota ; to kyun ham 
aise hdwasriak ho javven, ki tipne dil ko, bawajud aisi umda naslhat 
sunne he, sakht kar len, aur unhin baton ka pichha kiye chale jaen, 
jo hamare maqdur se bahar hain r 

Pdnchuna burcU, jo sab se bari hai, so yih hai. — Jab ham razi ba 
raza nahiu rahte, balki havva o hawas ke paband bote haiij, to goya 
ham apni hawas ki parastish karte bain. Shariat me|i lihha hai, ki 
"Tii Allah ko, jo tera Kbuda hai, apne sare dil se, aur apni sari jan 
ue. aur apne sare zor se, aur apni sari idrak aur aql se piy^ir kar." 
Lekin jab ham beja hawason aur bun' khwahishou ko apne dil mei) 
jagah dete, to ham unhiii ko apne mabud banake rat din un i.o apne 
khiyalon men puja karte hain. Agarchi ham zahiran butparasti na- 
hiy karte, yane patthar aur lakri tara^hke apne liye b„t nahin banate, 
tis par bhi hawas ko npne dil men jagali dene se ham khiyalon meg 
apne live but garha isaite, aur unbiij ki pi'ija karte hain ; kyiinui jab 
ham Khuda se /iyadaaur kisi chiz ko piyar karte, to usi waqt ham 
butparasti kar chuke hdiij. Kbudawand I'sa Masih ne saf Lrmaya 
hai, ki " Koi do kbawindou ka banda nahin ho sakta; isyiinki wuh ek 
se adawat raKhe^a, aur diisre sp. mahalbat; ya ek ki tazun liarega, 
aur dusre ko haqir janegci. Turn Khuda aur daulat donon ke bande 
nahin ho sahto." Mati (j : 24. Phir Puli'is ne farmaya hai, ki *' Kya 
tum nahin jante, ki tum Khuda i^i haiKal ho, aur Khuda ki Rub turn 
men basti hai?" 1 Kar. 3 : 16. Pan, kya, mumkia hai, ki Khudi 
Taala ki haikal men koi napak aur gandi chiz rah sake, ya Koi shakhs 
Khuda aur uunya donon ko razi kar sake r Raushni ko tariki se ky^ 
munasibat, aur rasti Ko darog se kaun si muwafiqat, aur Mas;h ko Bal 
se kaun si mutabiqat } Ai bba o, ham ko ban hoshyari karni chahiye, 
kahin aisa na ho, ki ham fani khushi ke liye, jo chand roza hai, apni 
abadi khushi aur hayat i jawidani ko kbo dewen. Dil to bara farebi hai ; 
hazaron tarah ke bile o uzr apna matlab pura karne ke liye dbi'mdhta 
hai ; aur kisii na kisii babane se apni marzi puri karne ko chahta ; 
lekin raunasib hai, ki apne maqdur bhar use dabawen, aur a])ne qabze 
mefi rakhea ; kyunhi tamam mulk Ko qabze men kar lend asan hai, 
magar dil ko qabze men karna nihayat mushkil hai; aur bara bahadur 
aur jawanmard usi ko khhiye, jo dil ko apne qabze men ra^hta hai. 
Chahiye, ki ham Khuda se dua mangcn, Ki wuh apne Ruh i Pak kf 
madad bakhshe, ki ham apne dil ko jit saken, aur us ki hawason aur 
buri khwahishon par galib a sakeij, taki ham wuh darja pane ke laiq 
hon, jo galib anewalon ke bab men wada kiya gaya hai, ki " Wuh, Jd 
g^lib hotel, aur mere Kamon par akhir tak amal karta hai, main use 
qaumon par ikhtiyar dunga, aur wuh lobe ke asa se un par hukumat 
karega, ki we kumhar ke baitanon ki manind ehaknacbur ho jaenge ; 
jaise main ne bhi apne Bap se paya hai ; aur main use subh k^ sitara 
dunga." Mush. 2 : 26—28. 

Upar ke bayan se wazih hua, ki apni halat par qina^t na karne se 
kaisi buraian pesh ^ti hain. Ab tisri bat ke mukhtasar bayan par 
zarra lihaz karne se malum hoga, ki 



QINA'AT Kr BABAT. 171 

Til. Apnf hdlat par qindat karne se haisi khushi sachche dinddr ko 
hdsil hott hai. Hamare sanad men aya hai, lu Di'ndari to qinaat ke 
8^th bara nafa hai. ,Kaqiqatmen dindari qinaat ke sath ban parti 
hai ; kyunki dindari kuchh danya hasil karne ke waste nahin. par aqibat 
ki khushi aur hayat i ahadi basil karne ke Hye hai. Bamujib is ke, 
jo shakhs ki Masih par iman lane Ke sabub Riih i Pak ki hidayat se 
sar i nau paida hiia, yane, s-ichcha Masihi ban gaya hai, wuh apne 
tamam dil, aur khwilhish, aur taqat se sirf Khuda ko dost ra^ht^ 
hai ; aur is dosti kc qaim rikhne par qadir bhi hai, jaisa ki hkha hai, 
<' Kyunki Riih i Quds ke wasile se, jo hameij inih, Khuda hi mahab- 
bat hamare dii men jari hut." Aur jab sachche Masihi ne daryafc kiya, 
ki Kliuda use Masih men hoke kis qadr piyar karta hai, to wuh bhi 
sabchlz se ziyada Khuda ko piyar karega ; aur phir duhya aur us ki 
murdar Ia/.'.^at Ka dhi'mdhnewala na rahke, u> k'a ragib na hog<i, jais§ 
ki Yuh. 4:19 men ziur hai. ki " Htm Khuda ko i^ sabab se piyar 
karte hain, ki pahle us ne hamen p:yar kiya hai ;" aur usi khatt ke 
2 : 15 — 17 men hkha hai, ki " Dunya aur dunya k1 chizon ki mahab- 
bat na rakho ; jo koi dunva ki mahal)bat ra^hta hai, us me.j Bap ki 
mahabbat nahin ; kyunki bar ek chiz, jo dunya me.i hai, yane jism ki 
khwahish, aur anidi ki khwahish, aur zindagi aa gurur i^ap se nahin, 
dunya se hai, aur dunya aur us ki khwahish guzar jati hai ; lekin jo 
^huda ki murzi par chalta hai, wuhi abad tan rahega." 

Isi mahabbat ke sabab se, jo Masihi ke dil men thah-tri hai, wuh 
nit khush rahta, aur dil se Khuda ki buzurgi karta hai; yane, jaise 
larka apne bap ki buzurgi karta, wuh Khudii ki is qadr iz^at o hurraat 
karta hai, ki us ka dil aiir fihr hamesha Khuda hi meu rahta hai; 
jaisa ki Dai'id 63 Zabur men kahta hai, ki " Ai Khuda, tu mera Khu- 
da hai, main tujhe tarke dhundhunga ; ki meri jan teri piyasi hai, aur 
mera jism khushk aur siikhi zamin men, jahan pani ki blind nahio, 
tera mushtaq hai ; taiu teri qudrtit aur '"eri hashmat ko dekhe, jais^ 
ki main ne Bait i Quds men dekha hai ; is live ki teri rahmat zindagi 
86 bihtar hai ; sn mere lab tera shukr karte rahenge ; jab tak ki 
main jita hiin, teri sitaish karunga, aur tera nam le leue apna hath 
uthaiiuga. Men jan yiia ser hogi, jaise giida aur charbi khake hote 
hain, aur mera muijh shigufta laboa se ten sitaish Karega." Aur jis 
waqt ki sachcha Masihi kisi tarah ke imtiiian mea pare, to wuh Ydiuf 
ki manind kahta hai. i.i Main Kyiin aisa bura kam kariin, aur Khuda 
ka gunahgar hoiin ; kyunki jo kuchh wuh karta hai, dunya ke liye 
nahia, bah\i J;lhuda ke waste karta hai. Aur sachcha Masihi apne 
har kam men, apni hoshyari aur chalaki par hharosa nahl.j rakht^, 
aur na dunya ne ivisi martaba ya izzat ki ummed rakhta hai, l)ali\i sirf 
Khuda ki taraf rujii karta, aur apni guzran ki raaishat ke liye itnafikr- 
raand aur aluda naluij. hota, balki b:ikhili aur daulat jama karne ki 
fikr apne pas se diir karke is par qinaat karta hai, ki haij, Khuda i 
Bartar ne us ke jjesha men itni barakat bakhshi, ki apne roz.ine ki 
^huraK aur poshak hasil kare ; aur jab ki Asinani Bap ne I'sa Masih 
ke wasile se aqibat ke khazanoa ke darwaze us par khole haia, to is 
muqaddame iwQ.j. bhi albatta l)ili\ul khatir jamai hai, li dunyawi guz- 
ran ke rozine uo bhi pahunchawega ; jaisa ki Zab. 28 : 7 merj hai. 



172 MASrH KA JITA MULAIM. 

" Khudawand mera zor aur meri sipar hai ; mere dil ne usi par ta- 
wakkul Kiya, aur mujhe usi ki pushti Imi. So mera dil shiddat se 
khush hua ; main gake us ki madh Karunga." Sachcha Masihi apne 
sab andeshorj aur tikron ko Khuda par chhor deta hai, ki wuhi jaisa 
us ke live munasib jane, waisa hi kare. Aur sachche Masihi ko Khu- 
da jis rah aur raste men chalawe. kbwah mushkil ho, ya asan, bahar 
hai wuh razi, aur tangi, aur sakhtion men sabr karta ; kyunki wuh 
janta hai, ki un rahoy aur matlabon ka maqsad, ki jin men Khuda use 
chalata, yih hai, ki us Aa di] aur ziyada Khuda se nazdi^vi dhiind- 
kar akhirat ke jalal ke aur zivada laiq ho jae. Is liye ranjoa 
meri bhi khush rahta. Aur jaisa ki Zab. 27: 3 — 5 men likha hai, 
sachcha Masihi bhi. kahta hai, ki " Khudawand par tawakkul kar, 
aur bhala kar ; tii zamin par zindagi basar kar, aur araanat se phal 
le. Khudawand se lazzat dln'indh, ki w^uh tere dil ke matalib pure 
karega. Apni rah Khudawand par chhor de ; us par tawakkul kar ; 
wuh sab bana lega." Aur Ibr. 12: 5, 6 men likha hai, ki "Mere 
bete, Khudawand ki tadib Ko nachi'z mat jan, aur tu, jab wuh tujhe 
malamat kare, shiKasta dil na ho; ki Khudawand jise piyar karta hai, 
use tambih deta hai ; aur bar ek bete ko, jise wuh qabul karta hai, 
pitta hai." Aur phir 2 Kar. 4 : 17, ! 8 men hai, ki " Hamare hai ka 
lialka ranj nihayat firaw^ani se khushi ke abadi bojh ko hamare liye 
paida karta rahta hai ; aur ham na un chizon par, jo dekhne men ati 
nain, balki un chizon par, jo deishne men nahin ^tin, nazar karte 
hain. Kyunki jo chizen dekhne men ati hain, chand roza IvcUQ ; aur 
we, jo dekhne men nahin atin, abadi hain." Aur Riim. 5 : 3 — 5 
likha hai, ki " Ham musibaton men bhi fakhr karte hain, ki jante hain, 
musibat se sabr, aur sabr se tajruba, aur tajruba se umraed paida ho- 
ti hai ; aur ummed sharminda nahin kartl." 

Garaz, jo sachcha Masihi hai, apnl halat par qinaat karke yuij bi 
^hush rahta, aur apni zindagi bhar Khuda ki tanf aur shukrguzari 
kiya karta hai ; aur yiin apni chal se sab logon ke liye, jo us ke ird 
gird rahte, namuna banke dikhlata hai, ki " Dindari to qinaat ke sath 
bara nafa hai." 



XXVI. 

MASTH KA JU'A MULAIM. 
Rev. Gopi'na'th Nandi' ki' tasni'f. 

At sab logo, jo faromdnda aur zerhdr ho, idhar mere pas do ; ki main 
turn hen dram dungd. Merdjud apne dpar le lo, aur mnjh se sikho ; 
ki main far otan aur dil se khdkmr hun ; aur tuni apnejwn men drdm 
pdoge: ki merdjud muldim aur merd bojh halkd hai. — Mati 1 1 : 28, 
29, 30. 

YiH dyatett hamdre Khudawand ne, jab ki wuh is jahan i fani k^ rau- 



MASm KK Jl/A MULAIM. IfJ 

naq bakhsh tha, us waqt apoi zuban i mubarak se irshad km. Is W- 
sdni inahabbat ke, jo Khuda ne hara par zahir ki, bayan o ada i shukr 
men zubaa i insaa zaff ul-bunyan ki qasir hai ; chuuanchi us pak 
Ruh-ul-Quds ki taid !^e ham thora sa bayan karte haij, taki sunnewa- 
lon ko piira faida hasil ho. Qs hi bab ki ikkiswiy ayat se mahioi 
hota hai, ki hamara Khalasi Bakhshnewala o Najat-dihinda Korzain, 
aur Baitsaida o Kaparnahum ko. ki jin men us kj bahut si karamaten 
wuqii men ai thixi, bataur tan o tishna ke fdrmata hai, ki '• Ai Kor- 
zain, tujh par wawaila hai ; Baitsaida, tujh par wawaila hai ; is liye 
ki agar yih muajaze, io tumhen diuhae gae, Sur o S.-iida men ditxhae 
jate, to we tat p-ihinKar aur rc^Kh mahiar kabke taaba kar chukte." 
To afsos, ki bawajud zuhilr aisi karamatoij ke un sang-dilon ne tauba 
na ki ; isi waste hamare Khudawand ne farmaya, Ki adalat ke din un 
ki halat Sur o Saida ki halat se badtar hogi. Pas, us ne gunahgaron 
ko, panah ke waste, ban mahabljat o kamal iqtidar se bulaya : " Ai 
sab logo, jo faromanda aur zerbar ho, idhar mere pas ao : main tum- 
hen arara dung-i. Mera jua apne upar le lo, aur mujh se sikho ; ki 
main farotan aur dil se khatvsar hiiij ; aur tum apne jion men aram 
paoge ; ki mera jua mu.aim, aur mera bojh halka hai." Pas, ab 
hamen lazim hai, ki is ayat ke mane daryaft karne ke hye Tanab 
Rabb'Ul-alamin se madad talab karen. Bad is he fahraaish is tafsir 
ko char hisson par taqsi'm karte hain : — Pahle yih, ki bulane, yane 
dawat ki zurilrat i khass o matlab kya hai. Diisre, ki kis ki dawat 
hoti hai. Tisre yih, ki Masih l\a jua mulaim, aur us ka bojh halk^ 
hai. Chauthe, us ke jue ke tabi hone se gunah ke ztrbar apni janon 
meii aram pate haio. 

I. Bulane, yane dawat i Mastht ki zururat i khdss o matlab hyd hai? 

Masih ke nazdik ane se yih matlab hai, ki ham apne gunahon se 
tauba karkc sachche iman se ap ko us ki itaat mei^ masriif rauheo, 
balki jismani taur par nahin ; kyunki aisa hi hota, to us ki zinda^i ke 
waqt mumkin tha, jab ki wuh is jahan i fani mea maujiid tha ; lekin 
jab ki us Khuda i mujassam ne saiid farmaya, to aisa qiyas karna n^- 
murakin hai, ki jismani taur par us ke huzvir hazir hon. Pas, jis tt.rah 
ki gunah ham ko us ke huzur se dur karta hai, usi taur tauba aur 
iman bhi hamen us ke pas pahunchate hain. So in ayaton se bhi 
mere pas ane ke yih matlab o mani samjha chahive, jo ayanda ayatojj 
ke hain ; Mujh par tawa^kul rakho ; Mujh par iman lao ; Mujh par 
nigah karo aur bach jao ; aur in sab ayaton men Khuda ki Ruh i Pak ka 
asar i kamila insan ke dil men zahir hota hai, jis se ki hara t^qat pate 
hain, ki ham iman men zabardast hokar us najat ko badil o jan qabul 
karen. Alhasil nihayat gaur ka maqam hai, ki injd i muqaddas ki dawat 
Musalman o Hindiion ke mazhab kemuwaliqnahin ; jaisakiRum. 1: 16 
men mastiir hai ; " Kyunki main Masih ki injil ki babat sharmata 
nahin ; ki us ke wasile Khuda Qadir hai, ki harek ko, jo iman lati 
hai, najat bakhshe, pahle Yahudi ko aur phir Yunani ko ;" kyunki us 
ki ^^hassiyat o sirat mulaim hai, aur jab ki us ko durusti se qabul ka- 
ren, to zuriir natija yih hai, ki tamaniyat i ruhani o jismani hasil ho. 
Ab sabit hua, ki yih mazhab i haqiqi us J;ihuda i qadir o quddus se hai» 
O 



174 MASfH KA: JUK MULA'IM. 

Pas, ai bh^io, jo kuchh is dawat i injil Id sirat o safat ki bdbat jahan 
tak ki ham se ho saka, bayan kiya ; magar yun lazim hai, ki us ki 
zuriirat par khiyal karen ; kis waste asan nahin, ki harek admi asli 
mani o matahb is dawat ki daryaft Kare ; han, magar we log, ki jin 
ki fahm ko Khuda ki Ruh ne roshni bakhshi hai; kyunki we us kf 
hidayat se apni tabah halat ko g-aur karke us ki zat i pak ko apni jan 
ki panah jankar us aftab i najat ke saye ki taraf daurte hain. Aur 
insan i khakizad ka ilm kotah hai ; is hye wuh khud bakhud be hida- 
yat i Ilahi is niamat i dawat ki zururat o tinat ko qiyas nahin kar 
saktd ; 1 Kar. 2:11, " Ki admi ki riih ke siwa, jo us mea hai, 
kaun us ke ahwal ko janta hai ? isi tarah koi Khuda ki ruh ke siwa 
Khuda ka hai nahin janta." Algaraz, ai najiit ke tahb, haqiqi rast- 
hizi ki shinakht basil karna dunyawi ilm o izzat o daulat ke maqdur 
men nahin ; kyunki qadim tawarikhon se sabit hai, yane Misrion, o 
Kaldion, o Yunanloa, o Rumiou ki tawankh ke mutala karne se bilkull 
hai dai'yaft hota hai, ki we log ilm i dunya men nihayat kamil aur 
mustaid bhi the ; tis par bhi sachche din ki we chizen, yane din i ha- 
qiqi, ki jis ke daryaft se un ki abadi bihtari thi, mahz jahil o mahrum 
the ; aur mahiyat i Parwardigar o Ilaiuyat ko daryaft na kar sake ; to 
zdhir hua, ki us ilm se un ko kya faida ; un ki halat haqiqat men wai?i 
hai, jaisa ki muqaddas Piilus ne Rum. 1 : 21, 22 men bayan kiya 
hai, " Kyunki unhon ne bawajude ki Khuda ko pahchdna, us ki taqdis 
us ki Khudai ke laiq na ki, aur na shukrguzari ki ; par apne qiyason 
se gumrah ho gae, aur un ke dd nafahmi se tank hue. We apne 
tain hakim thaharake ahmaq ho gae ; aur unhon ne gair fani Khuda 
ke jalal ko Adam i fani ki, aur parindon, aur charpaeon, aur rengne- 
wali chizon k( shakl ki shabih se badal Kiya." Alhasil is zamaue ki 
halat, yane but-parasti, jo ki Ahl i Hind men r^ij hai, nihavat qabil i 
gaur hai ; kyunki un ki but-parasti ki tariki ne galib hokar yahau tak 
un ke dilon ko tira o tarik kar diya, ki un ke aval o atfal bhi us fial i 
but-parasti men kis qadr sargarmi se mnstaid hokar koshish karte 
haiij. Pas yih kharab halateij dekhkar kamal yaqin hai, ki is sabab 
se jalal ke Khudawand ne apna takht i ^smani chhora, aur jism i khati 
ko qabul karke ham men sukimat ikhtiyar ki, aur gunah ke zerb^ron 
ko kamal rahm o mihrbani se pukarta hai, taki us se apne is marz i 
gundh ki ilaj talab karen. Pas, kya hi mubarak hain we, jo apni is 
tabah hdlat se agah hokar us hayat ki panah ke pas bhagte hain. 
Ai sunnewalo, agar hamara Khudawand mujassam hokar aur dukh 
uthakar apne beshqimat lahu ko na bahata, to gunahgaron ka h^l 
kaisd bui'^ hota ; kyunki Khudd ki shariat i pak, jo tori gain thin, 
hargiz puri na hoti ; to lazim hai, ki us ke is jahan mefi ane ki zurii- 
rat men hargiz shakk na karen'. Ab ai piyare bhaio, yih dawat ham 
tak pahunchi. Pas, bawajud is pahunchne ke, jaisa ki Injd i sharif 
merj zikr hai, qabiil na karen? to yaqin hai, ki liam^ra hai bhi un ki 
halatoo se badtar hoga, ki jin ko bddshah ke bete ki shadi mea dawat 
di gai thi, aur unhoo ne, jaisa ki wasiqa i jadld men likha hai, qabul 
na kiyd; lekin ham jo is dawat ko qabiil kareij, to barakat i mauiid 
hamara hissa hoga, ki jo ^^hudawand Isa Masih ne apni zuban i 
mubarak se irshdd farmlya, jaisa ki Mati 25 : 34 men mazkur hai. 



MASm KA JITA MULAIM. 175 

"Tab badshah unhen, jo us ke dahni taraf hain, kahega, ki Ai mere 
Bap ke saadatmand logo, idhar ao, aur wuh raamlukat, jo bina i alara 
se tumhare live taiyar iii gai hai, miras men lo." 

II. Kis hi dawat hoti hai P Pas, jab ki is dawat ki zururat aur 
matlab ki babat daryaft ho chuka, to lazim hai, Ki jin logon ke waste 
yih dawat muqarrar hui, us par gaur karerj ; kis waste, ki yih dawat 
gunah ke zerbaron ka hissa him, aur un ko inayat ki gai ; aur jis su- 
rat meo ki gunahoQ ke waste inam i dawat khass ho chuka, to kisi 
tarah ki qaum o zat, kale o gore ki qaid na ralii. DeKho ki dunya ki 
sab qaumen un hi walidain i auwal, yane A'dam o Hawa se paida huin ; 
to waqi yih hai, ki is sabab se ham sab bhi gunahgar o tabahkar haiu, 
aur isi waste hamare mubarak Najat-dihinda aur Khalasi Denewale ne 
yih dawat i najat am ko ata ki, na khass ko ; aur Pubis Hawari ne 
bhi Kalasion ke makti'ib men Riih i ilham se farmaya, (:^» : 11,) ki 
" Wahan na Yimani hai, na Yahudi, na khatna, na namakhtuni, na 
Barbari, na Isquti, na banda, na azad ; par Masih kull aur kull mea 
hai." Aur yad karo, ki bar lirqe ke log bulae gae hain, aur waqi sab 
ke waste hai ; par we log ca yaqin karenge, jo apne dil men magriir 
o mutakabbir hokar apni rasti par bharosa rakhte hain ; kyunki Khu- 
d^wand farmata hai, ki Main rastbazon ko bulane nahia ava, balki 
gunahgaron ko, taki taubakaren. Ab zabir hua, ki is dawat se faqat 
wuhi log faida pawenge, jo log, ki halimi, shikasta-dili ke sath us ko 
qabul karen, aur apni rastbazi par takiya na rakhkar ap ko past o 
haqir samajhte, aur chahte hain, ki un ke dilon par Masih ki saltanat 
qaim ho. Poshida na rahe, jin rozoa men hanuira Khudawand is na- 
paidar dunya men gazran karta tha, tab apni yih dawat i am farmai ; 
magar jab ki asman par tashrif farma hua, tab us ne apne Hawarion 
ko hutcm kiya, ki is khushkhabari ki manadi karen ; Hur wuh hukm 
yih th^, ki turn tamara alam men is injil Ki manadi karo ; aur turn ne 
muft paya hai, muft do. 

Par fehayad baze jihalat se ittiraz karke kahen, ki agar yih dawat i 
am hai, to sab log is ko qabiil kyun nahin karte ? Lekin is ka jawab 
asan hai ; aur sabab is ka yih hai, ki insan ka dil bad hai ; aur is 
muqaddame men kitab i muqaddas farmati hai, ki insan ka dil nihayat 
bura, aur aisa kharab hai, ki kaun usejan saKta hai .^ Us ki khassivat 
yih hai, ki Ehada aur us ki rahmat se dushmani rakhta. JDekho,'jo 
log ki injil i sharif se raun.Air bain, we zunir dushman i Khudii hokar 
yih chahte hain, ki bila muzahimat ke zindagi basar karen ; aur we hi 
log amal i gunah se khush hokar khiyal karte hain, ki apni tabah 
auqat aur apni daulat nafsani khwahishoa men basar o surf karen ; 
par Masih ki itaat o pakizagi se zindagi basar karna un ke takabbur o 
gurur ke barkhilaf hai. Pas, we is khiyal se kitab i Ilahi ke munkir 
haia ; kyunki jin logon ne caulat ke sabab se kuchh izzatpaf, we to 
nihayat magriir hokar nahirj chahte, ki be aqlon aur sada diloo ki 
manind halimi anr farotani se Masih aur us ki najat ki biibat talim 
hasil karen ; magar apne hi amal o fialon par takiya karke apni tahsm 
o afrin ki khwahish rakhte hain. Algaraz, un ka hai haqiqat men 
aisa hi hai, jaii^^ ki Pulus ne farmaya hai, ki We apne tain aqlraand 



176 MASrn KK Jl/A MULAIM. 

samajh kar nad^n ho gae. Aur yih bhi Khuda ke kalam se malum 
hota hai, ki aise hi log us tiriki men d^le jaenge, jahan rona aur dant 
pisna hoga. Ilia ummed hai, ki ham log jo is dawat Ko qabiil karke 
mutawajjih hon, to Khuda Taala aiso;} i^e haqq meij farmata hai, ki 
agarchi hamare gunaii shahani hon, par barf ki manind sufed honge ; 
aur agarchi argawani hon, tis par bhi im ki tarah uj^e honge ; vane, 
bilkuU muaf kiye jaenge ; kyunki Masih is liye aya, ki khoe huon ko 
dhundhe aur bachawe. 

III. Ab tisre hissa par tawajjuh lazira hai, ki Masih kdjud muldhn, 
aur us kd bojh halkd hai. 

Gaur karo, ki is jue se yih murad hai, yane Masih ki itaat o pai- 
raui karna; kyunki farmata hai, ki yihjiia asan hai. Is jue ki halkai 
Yahud ki dini rasmon par gaur karne se malum hogi. Khnb zahir 
hai, ki Yahud ki ibadat ke dastur, jaisa ki Tauret men mundarij hain, 
bahut sakht o dushwar hain. Aur we rasiim, jo Yahudion par farz 
the, hamare Najat-dihinda i mauiid ke ni-han the. Pas, jab ki Masih 
a chuka, aur wuh wada wafa ho chuka, to zurur hai, ki wuh kamiiho- 
kar misl bojh ke ho gaio ; aur jis halat men kamil ho chukiu, to kya 
zurur hai, ki Adamzad un ki qaid men rahe r Is ke subiit men ham 
chand ayat injil i muqaddas se istikhraj karke bayan karenge. Pat- 
tras ne ek majlis i Yahud meij ilham ki taqvviyat se yiin farmaya, 
*• Pas, tum kyun Khuda ko azmate ho, aur shagirdon ki gardan par 
jua rakhte ho, jis ke uthane par na hamare aba qadir the, na ham 
hain." Amal 15 : lU. Aur Fillus hawari shahr Galatia ke Tsaion ko 
nasihat kartd hai, ki us se azad rahen, jo baze jhuthe muallim un par 
rakha chahte ; aur yun likha hai, " Pas, jo azadagi Masih ne tumhefi. 
bakhshi, tum us par qaim raho, aur asiri ke jue tale do bara na juto." 
Gal. 5 : 1. 

Shaitan ek aqa i zalim hai, aur us ke tabidar apni janon meij 
kuchh chain o aram nahin pate ; we roz o shab bari bari mihnat- 
en o mashaqqaten uthate hain, taki us aqa ko razamand karen. We 
to kamal mihnat o sargarmi se talash karte haiy, ki daulat ko paid^ 
karen ; lekin kya we aisi mihnatoa o mashaqqaton se kuchh chain o 
^ram hasil kar sakte hain } Hargiz nahin. Kya is rah men, ki jis 
ka safar darpesh hai, yih daulat i dunyawi misl kanton ke nahin \ 
Kyiinki jis halat men kisi taur ka un ko aram is dunya i fani men ha- 
sil na ho, to us alam men, ki buqa hai, kyiinKar aram pawenge ? 
Kya Shaitan ke tamam dawe hatil nahin ? Bnlki kitab i muqaddjs bhi 
is bat par gawah i kamil hai : — " Tum apne bap IbHs se ho, aur pa- 
sand karte ho, ki apne bap ki khwahish ke muwafiq karo : wuii to 
ibtida se qatil tha, aur haqq par sabit na raha ; kyunki us men haqq 
nahixi. Jab wuh jhiith kahta hai, tab wuh apni kahta hai ; kyunki 
wuh jhutha hai, aur us ka bap hai." Yuh. 8 : 44. 

Algaraz is batka bayan karna ham par nihayat farz hai,kH^hudawand ka 
jua un donon mazhabon ke jue se nihdyat raul-iim hai, jo is mulk i Hind 
men murauwij hain, yane Hindu o Musalman ke din; ki jin mazhabon se 
is jahan men tasalh barae nam bhi nahin hoti, to aqibat men kya hSI 
hoga ? aur ham mea se kitne us jue ke bojh ki takhfat i sharai ko 



MASIH KA JUK MULALM. 177 

ikhtiyar bhi kar chuke hain. Dekho qaum i Hunud ko, — kitne deo- 
taon ki parastish karke bahut si rasiimat i dmi baja late hain. Aur 
waise hi din i Mahammadi ke tabain, ki az bas sakht jiie ke tale hai^. 
Afsos, sad afsos ! bnala, batao to ki kaun aisa Musalman apne din par 
qaim hoga, ki jo apne dil men yih ttisauwarat na karta ho, ki jo Rama- 
z^n ka mahina na hota, to bihtar tha ; kyi'inki is qadr dushwari na 
hoti, aur na is tarah ke hazarha ta^hfat i sharai, ki jin ka raazkur is 
mukhtasar men m,umkin nahin ; aur we takhfat namuna is sakht jiie 
ke hain, ki jin ki bardasht Karke gunah aur Shaitan ki gulami se azad 
hona nihavat mushkil bai. 

Pas, jo in mushkilat se rih-ii pa chuke hain, un par farz hai, ki ha- 
zarha hazar shukr aur tarif Janab Rabb-il-alamin ko pahunchawen, 
jo ki apne tamam o kamal fad o karm se un ko Khudawand Tsa 
Masih ke mulaim jue ke tale laya. Aur yih bhi ummed rakhna cha- 
hive, ki jis ne apne bihtarin amur ko un ke dilon men paida kiya, be- 
shakk o shubha us ko tamam bhi karega. Lekin jis dam ki yih kaha 
gaya, ki Masih k^ jiia mulaim aur us ka bojh halka hai, to shayad ki 
Aoi is sawal ka jawah pucbhe, ki Yiii bojh, jo hamara mubarak Najat- 
dihinda apne shagirdon par rakhta hai, so kya, aur halka kis tarah 
hai I To jawab us ka yih hoga, ki halka bojh is se murad hai, ki kamal 
khushi se un musibaton o mushaqqaton ke tabi hog, jo ki is dunya i 
fani men us par iman lane se ham par lahaqq h«mge ; aurzurur i mut- 
laq hai, ki A-iaaihi is bojh ko nihayat sabr o dileri se utha len ; kis 
waste ki yih jagah imandaron ke aram ki jagah nahhi. Ham to mu- 
safir hain, aur bihisht hamara ghar hai ; us ghar ko mulk i dushman 
ke darmiyan guzar karke jana hota hai ; is liye is safar men ham ko 
kamal mushkilat o takhfat darpesh hongf. Aur kitab i muqaddas bhi 
aisa hi irshad karti hai, jaisa ki Amal 14 : 22 men. mazkur hua, Sha- 
girdon ke dilon ko taqwiyat aur takid ki, ki iman par sabit rahen ; 
aur kaha, ki ham par wajib hai, ki bari mashaqq-iton se Khuda ki 
mamlukat men dakhil howen. Agarchi sadiq Masihi Khudawand 
Masih ke khiin i mubarak se dho)^^ gaya, aur Riih-ul-Quds ki tasir 
i ala se pak o saf kiya gaya hai, tis par bhf jis dam tak ki wuh is ^la- 
ish i dunyawi men maujiid rahta hai, us waqt tak gunah o khaiabi i 
asli ki bunyad us men bani raht' hai ; is liye wuh gamgin hota hai, 
ki jo us par farz hain, ada nahin kar sakta ; qaza i kar wuhi us se 
wuqu meii ate, aur us kamzori ke bais, jo nekian, ki wuh kiya chahtd 
hai, us se ho nahin saktin ; tab us dam wuh Piihis ke muwafiq faryad 
karta hai, R(im. 7 : 21, 22, " Garaz maiij ek qaniln pata hun, ki jab 
main achchha kiya chahta hiin, tab mujh pas bad maujiid hota hai ; 
ki main apni insaniyat i manawi men Khuda ki shara se razi hiin, aur 
dusri shara ko apne band band men dekhta hun, jis ko meri khirad 
ki shara se jang hai ; aur main gunah ki shara ka, jo mere band band 
men hai, asir hiin." Algaraz yih larai gunah aur pakizagi se hoti 
hai ; aur zahir men, yane dunya ke logon se use taklif pahunchegi. 
Jjekin agar dunya unhen satawe, to kuchh muzaiqa nahin; kyi'mki 
^huda i Rahim un se baraKat i khass ka wada karta hai. JMati 5 ; 
11," Nekbakht ho turn, jab ki log tumhen mere wdste malamat kar- 
CQ, aur dukh dewen, aur sab tarah ki jhuthi buri baten tumhdre haqq 



178 MASrn KX JUK MUL.^IM. 

men kahen." Un ko zuriir hai, ki har ek gunah-amez aish o isbrat, 
o suhbat i bad se h^zr karen, aur apni ankhon ko tamam lazzat i naf- 
sani se band Karke asmam' chizon par lagawen. ^Aur nihayat zurur 
hai, In! apni saliW uthakar dam ba dam us ki pairaui' karen ; aur un 
Bazaon ko, jo Ki Khuda Rap un par nazil Karta hai, sahr se bardasht 
Jiaren ; kyun\i ha > an' abadi bihtari us men hai ; jaisi ki Ii)r. 12:6 
men hai, ki " Khudawand, jise pivar karta hai. use tambih karta hai ; 
aur har ek hete ko. jise wuh qabul Karta hai, pitta hai." Pas, halka 
bojh yih hrn, ki jo Masih ne apne shagirdon par rakha ; aur us ka 
anjam hayat i abadi hai. 

Aur yih bojh hhi banisbat aur bojhon ke nihayat asan aur 
halka hai. Wuh gunah, ki jis par abr i magfirat na harsa ho, 
wuh is dunya aur uqba men bhi bojh ki manind hai ; aur wuh 
gunahg-ar, ki apni n'n I se bediir na hua, ek nihayat hhari bojh 
rakhta hai. Wuh janta hai, ki Khuda ka gazab us par jhura rah^ 
hai ; is hye wuh roz o shah aram nahin pata. Chunanchi Daud nabi 
bhi aise shakhs ki baNat men bayan kart4 hai, Zai). 38 : 2—6, ki 
"Tere tfr mujhe chubte haiij, aur teta hath mujh par l.harihai ; main 
duixh 'hart?! hiuj, aur kaman ho ^-aya hun. Main din bhar roya kar- 
ta hiiu " Dekho badoa ki halat bhi jabaii i ainda me i aisi hi kharab 
hogi, Ki qiyas me , nahin atia. I*adtarin tnkhfat ki isiii is dunya men 
uthate hain, hargiz harg-iz us azab se muqabil no hongi, jo Ki uqba 
meu gunahgar jahannam men uthawe-^ge. Aur kalam i muqaddas 
bhi un halaton j\a bavan nihayat hi haibatnak taur par ashkar karta 
hai, (Zab. 9 : 17 ; Mati 8:12; Mar. 9 : 46.) " Gunahgar patal meo 
dale jaenge. aur we sari qaumen, jo Khuda ko faramosh Karti hain." 
" Par is badshahat ke ye 'arwe I ahar andhere men dale jaenge : wa- 
han rona aur dant pisna lioga." " Jahan un ka kira akhir nah-n ho- 
ta, aur ag nahin bujhti." Pas, badkaroa aur gunahgaron ka hai jaisa 
ki marqum hiia, waisa hi hoga, aur hhi wuh bojh, jo bhari kaha jata 
hai, yilii gunah ka bojh hai, hi jis ke niche we dab gae. Ab samjha 
j^ta hai, (\i is hai men un ke diloi.i ko ^ya chain milega ; kyiinki aram 
o tasliafFi pane kf Kya ummed baqi hai r balki naummedi o azab ke 
siwa aur Kuchh nahirj. Agarchi we log is dunya men magrur hokar 
Masih ke is halite bojh ko haqir jante the, par is halat i yas men us 
bojh ko pawen, to hathon se kya, balki anuhon se us bhari bojh ke 
badle uthavven, aur badil o jan qabiil kar len. Par us waqt husiil ua 
niamat ka kamal namumkin hoga, aur un ko apni sakht dili aur gar- 
dan kashi ki saza zurur uthani hogi ; aur yih saza is qadr sikht aur 
badtar hogi, ki ek blind pani bhi muyassar na hoga ; us waqt daulat- 
mand o Lazar ki tamsl! yid ki chahiye, ki wuh daulatmand, jo is ja- 
h^n men rahne ke waqt apni shan o shaukat, aish o ishrat men masruf 
tha, bad m irne ke kis qadr a/ab i jahannam men para, aur nihayat 
tang ho.var arzti ki, ki wuhi Lazar, jis ko ki wuh us zindagi men haqir 
o nachiz janta tha, us ke pas jake us ki zuban ek qatra pani se serab 
kare ; phir yih bhi nasib na hua. 

IV. Yih, ki Kh'jdawand ke jue ke mutahamrail honescgunahgaroQ 
ko chain o aram hasil hota hai ; yane, ba sabab kasrat gunah ke, ki 



MASfH KK JUK MULAIM. I79 

nihayat bhari bojh hai. zurur hai, ki we aram ke muhtSj horj ; jaise 
ki nafsani admi daulat o aish o ishrat ke husul karne ke live, roz o shab 
mihnat khainchta hai, aur kuchti bhi arani nahi'u lata ; aur agarchi us 
mihnat i shaqqa se aram pawe, to apne tain, kainal khush nasib 
»amajhta hai ; magar yih namiimixin mahz hai. Par is bat ka qiv^t 
karna zuriir hai, Ki h iinare Khudawand Najat-dihinda ne kaun se aur 
i(is tarah Ke aram ka wada farmaya hai r Ki yih aram i dunyawi aur 
jismani nahi'n? balki abpdi nihani hai ; aurhainara Najat-dihinda khasi 
yih aram apne imandaroa ko ata kar sakta hai, Ki jis ne apna besh 
qimat khim bahakar us aram Ko kharida. Mag-ar sachcha Tsai is 
dunya i fani men musafir ke taur par hai ; par bihisht ki tarrif, ki jo 
us ka vvatn i khass, aur us ke B^p Ka masKan hai, nihayat chalaKi se 
safar karta hai ; aur us safar ke tamam karne ke liye zurur hai, ki har 
nau ki musibat o tarah tarah ki azfyat, kijoife musafirat Ki rah mey 
pesh awen, un ka mutahammil hokar un Ki mu6hi\iiat par gahl) akar 
fathmand ho, aur kushada rah ko tark Karke tang rah par qadam 
mare, iMati 7 : 13, 14. Aur is musafir ki zindagi ki tamsd daurne 
se bhi mushabih h^i, aur lazim hai, ki jis dam tak is dunya men zin- 
dagi kare, chalta, balki daurta hai, itna Ki wuh nishan, jo us Ke liye 
thahariiya gaya hai, wahan tak pahunche ; aur jaisa Ki Pilhis Hiiwari 
ne i.ham se farmaya hai. Fil. 3 : 14, " Par itna hai, ki main un chizOQ 
ko, jo pahle chhutin, bhulake, un ke liye jo age hain, barha hiia sidha 
nishan Ki taraf pila jata hiiu ; taki main us gend ko, jis Ke liye Khu- 
da ne raujhi ko iVJasih I'sa ki manf.it se liparbulaya, paun." Pas, agar 
yihi hai hai. to zahir hiia, ki sachcheisai Ko, is napaidar dunva men, 
kis chiz par uramed ho saKli hai; h^a, magar siwii us ke, li us ki 
z'st ko larai se tamsd di hai ; is waste us ko zuriir, ki jab tak fazl i 
Ilahi shamil i hai hokar wpne lamam dushmanoy, raisl Shaitan o nafs i 
ammara par galiW na awe, larta, aur un par fathmand hone ke liye 
sargarm rahe ; aur usi ke bayan mey Khudiwand ne Matf ke 5 : 29 
men farmaya, '* Pas, agar teri dahni ankh tere thokar khane ka bait 
ho, to use nikal dal, aur phenkh de ; Kyun^i tere a^uon mexj se ek 
9zu ka na bona tere liye us se bihtar hai, ki tera sara badan jahannam 
men dala jawe." Dindar I'sai ao zurur hai, ki har taur ki nekokari 
raea kamsl bane, aur apne nuqsan ke khauf se taiyar ho, bidki apne 
hawa o hawas, o Kibr o guri'ir Ka muti na hokar apne Khudawand ki 
tarah halim o farotau rahe ; aur apne hawas o kha>lat i naqis ko 
maglub karke apne jism o ruh Ko un sab buraion se, ki lipar mazkur 
ho chukin. pak saf Kare ; kyunki wuh Ruh-ul-Quds ka ghar hai ; aur 
usi ke waste Pulus Hawan bhi kabta hai, 1 Kar, 6:17 men, " Par 
wuh, jo Khuuawand ke sath mila hila hai, so us ke sath ek jan hiia 
hai." Aur yih bhi lazim hai, ki har tarah ki musibat o afat ka 
mutahammil ho ; agarchi us Ke qarib o rishtadar bhi use satawen, to 
satae jane ki iwaz koi khiyal i bad apne dil men na lawe, yahan tak 
ki koi dahne gal par tamacha mare, to bayan bhi us ki taraf pher de, 
jaisa ki marqura hai, Mati 5 : 39 men. Pas, use chdhiye ki roz ba 
roz apni sab'b apne upar uthawe, aur apne Najat-dihinda ke pichhe 
chale. To sabit hua, ki yih sab mazkur, jo likha gaya, us ki bardasht 
se us ko kisi tarah ke aram ki surat mutasauwar nahiQ. Wuh un laz- 



IgO MASrn KA 3UK MULAIM. 

zdt i nafasani o khatrat i jismani se ba nisbat jism ke ek murda hai, ki 
jin ko dunyawi log kamal sargarmi se just ju karte hain. Us ki 
Khurrami o khushi un ruhani chizoa men hai, ki frrdaus men muqad- 
dason ke liye maujud ki gain. Wuh apni sab musibaton aur dukhoa 
men, faqat is bat par qinaat karke tasalli pata, jo ki Khudawand ne 
wada kiya, ki main dunya ke akhir tak tumhare sath hun. Agarchi 
•wiih bari bari afaton men pare, tis par bhi Khudawand, vane us ka 
^smani Bap, apne fazl o karm se use sambhalta hai ; aur alakhir Khu- 
dawand Tsa Masih ki madad se maut par fatbyab hota hai. Algaraz 
yih mukhtasar bayan un khushion ka ho chuka, jo ki ruhani hain ; 
aur mard i nafsani un ko nahin samajhta, aur mard i dindar ku is 
khival se, ki us ke sab gunah muaf kie gae, kya hi aram o chain miM 
hai.' J is waqt ki us par sabit ho chuka, Ki wuh aish i ruhani, ki 
bihisht men maujud hai, shamil hua, tab wuh ruhani taur par zindagi 
basar karta hai ; aur is bat se waqif hokar kamai khush hota hai, Ki 
Khudawand ne us ke dil ko apna maskan banaya, aur wada bhi kiya, 
ki turn apni j^non men aram paoge. Yih ummed i qawi hai, Ki jab 
ham farotani se us ki dawat ko qal.ul kar len, tab wuh bilashakk apne 
wada ko pura karega. Alhasil ham par farz hai, ki apne tamam zor o 
t^qat ko, usi ki itaat men sarf karke apni sari mihnat o khwahish i 
dili ko us par ruju Karen, yahan tak ki jo aisa ittifaq ho, to us Ke nam 
o jalal zahir karne ke liye apni jan bhi dareg na karen, aur janab 
Ahdiyat se dua mangkar dil se yih chahen, ki wuh Piiliis ki manind 
ham ko un kamzorion se chhutKara deke taqatmand kare, khwah jien 
yi. maren, wg. Aur dindar log jis qadr labayan khushi basil karen, 
waisi hi izzat bhi un ka hissa hogi. Wuh chashma, ki jis se muqad- 
das malaik apne liye nekbakhti o khushi dhundhte hain, usi chashme 
se we log, jo muqaddas hain, wuhl khushi, jo Ki abadi hai, pawenge. 
Poshida na rahe, ki janab Rabb-il-alamin ke farzand wuhi log kahlae 
jakar jalal i abadi ke taj se sarfaraz. kiye jaenge, jo ki us ke aziz aur 
eklaute Bete mubarak Khudawand par iman late hain, 1 Pat. 5: 4. 
Pas, wuh chain o aram, jo ki khass ham gunahgaron ke liye wada hui 
hai, aur us ka mazkur bhi upar ho chuka, chahiye ki apni tamam o 
kamal taqat o dars se us ki tahsil men koshish karen ; aur agarchi 
ham us daulat i najat ke tahb hon, to munasib yih hai, ki us Khuda- 
wand Alasih ke huziir men hazir hon, ki jis ka jiia mulaim, aur us ka 
bojh halka hai ; aur apne mabiid ki ibadat gulamana mizaj se na baji 
lawen, magar mahabbat i farzandana se ; aur us Ke ada men sai ka- 
ren, ki us ka anjam jalal o hayat i abadi ho ; aur is dawat i haqiqi ko, 
ki Masih ne apni ali sarkar se ham gunah ke zerbaron ko ata Ki, aur 
bulat^ hai, qabul karen, aur apni taman fikr us men sarf kareo, jo ki 
Mahk i hayat aur jalal ke Badsbah ne irshad kin ; aur jis ne apne pak 
khun aur Ruh-ul-Quds ki tasir se ham ko gunah ki aludagi se mubarra 
kiya, nih^yat zurur hai, ki apni qudrat i ruhani o jismani us ki ban- 
daLTi men kharch karen, ki jis ne apni mihrbani se Shaitan ki gulami 
8e azad karke rahmat i Ilahi ke sharnil kiya. 

Ai azizo, lazim hai, ki tamam bani A'dam kya t^ii, aur kya Musal- 
man o Hindu, wagairah, jo ki is khaksarne bayan kiya, mutail5q alaiha 
hokar ba gosh i dil suno, samjho ; kyunki waqt nazdik, aur maut 



RlTHANr DAUR DAURNE Kf RABAT. 181 

muntazir hai, kis dam ham ko apni agosh men le ; aur zahir hai, ki 
bad us ke kuchh na ban awega ; kis waste, ki yih najat ki kbush- 
khabari ham tak paUunchi, aur bar bar is fazilat i behadd ka bayan, 
jo ki Khuda Bap ne Ruh ul Quds ki marifat ham par bahaya, sunayd 
gaya. Pas, taajjub hai, ki b^wajud us mubarak khushkhabari ke, jo ki 
mubarak Najat-dihindanehamare waste ata ki, shinawa na hon, to ya- 
qm hai, ki kitab i muqaddas ki wuh ayat hamare haqq men rast hogi, 
jaisa ki Amal 7 : 51, " Ai gardan kasho, aur ai diloa aur kanon ke 
namakhtuao, tum hamesha Ruh ul Quds ki mukhalifat karte ho, jis 
tarah," wg. To sabit hai, ki aisi sakht-dili ka akhir kya hua ; iltija 
hai, ki meri iltimas kamal insaf o Khuda ka l^hauf karke suno, taki 
wuh wada, jo Khuda i rahim ne apne eklaute Bete ki marifat se turn- 
hare haqq men kiya hai, hasil ho ; phir yih bhi ummed hai, ki Najat- 
dihinda us mahabbat ilasani se ham ko kahega, ki Ai mere bap ke 
saadatrrand logo, ao, aur us badshahat ko miras men lo, jo bina i ^lam 
se tumhare liye taiyar kl gai ; aur tamam izzat aur shukr us ke pak 
nam ka ho. Amin. 



XXVII. 



RITHANf DAUR DAURNE Kf BA'BAT. 
MuNSHi'' Mirza' John Beg ki' tasni'f. 



Pas, Jab ki ham gawdhon ke itne bare abr se ghire Me hain, to do, har 
ek bojh aur uljhdnewdle gimdh ko utdrke barddsht ke sdth us rdh men, 
jo hamdre liye miiqarrar ki gat hai, dauren ; aur Tsd ko,jo (mda kd 
shurd aur kdmil kariiewdld hai, takte rahen. — Ibr. 12 : 1, 2. 

Alla'h Taala ne bani Adam ki tabahhali par nazar karke apne ka- 
1am men apni pahchan aur apne ilm ka taur is andaz par likhwaya, ki 
bani Adam ki aql, jo gunah ke zor se natawan ho gai hai, ba sahiiliyat 
tamam daryaft kar sake. Khususan jin shuglon aur dunyawj kar o bar 
men we ziyadatar mashgul rahte hain, unhin kamon ko ruhani isha- 
re kanayon meo bayan kiya, taki un ke dil unhin ke kamoQ ke wasile 
ra/am>indhoKar us ki mahabbat ki taraf rujii karen. Chunanchi injil 
men dekho, ki hamare Najat-dihinda ne aksar asmani badshahat ka 
raz tamsilon men bayan farmaya : — kahin jal ki tamsil, kahln kisan ti 
tamsi], kahin shadi, kahin khamir ki. Aisi aisl misalon se, jo qarib 
ul fahm thin, as'OQ ko samjhaya. Usi naqsh i qadam par Pubis rasul 
ne bhi jab dekha, ki Yunani Rumion men lab o bazi ka beshtar char- 
cha hai ; to jis waqt un men iujil sunai aur maktub likhc; to kushti o 
P 



182 Rl/HANr DAUR DAURNE KX RABAT. 

ghunse larne, aur daurne lia riihani taur par bayan kiya, taki wuh 
kali'siya apne karobar ke wasile riihani aur dili mudda ko samajhkar 
haydt i abadi ke laiq thaharen. Wah, kalam i Ilabi men kya hi shirini 
hai ! Daud farmata hai, ki " Tera kalam shahd se shirin, balki us 
ke chhatte ke tapakne se shirintar hai." Chunanchi is ayat men bhi 
ek daur ka mazki'ir hai, jo khass dindaron kl daur hai, ki is zindagi se 
hayat i abadj hasil hone tak karte hain : — 
Is ayat se tin baten nikaltihain. 

I. Hamari daur kis rah men hai ? 

II. Ham kyimkar dauren ? 

III. Ham kis ke bye dauren ? 

Ab kya khiib hota, agar ham tinon baton ka mufassal bayan karne 
se peshtar Yunanion o Rumion ki daur ka dastiir, ki kab shurii hua, 
mukhtasar bayan karte, aur is se yih faida beta, ki is ayat ki maqsad 
ham par saf roshan ho jata, aur jo tahm, o targib o ibrat hamare waste 
nikalti, us se ham bakhubi agah ho jate. 

Yaw^n, Yafis ka beta, aur Nuh k^ pota qaum i Yunan ka bap tha. 
Agarchi Yafis Khuda i haqiqi ki shinakht rakhta tha, magar thore 
arse men ilm i Ilahi us ki nasi se jata raha • aur aftab o mahtab ki pa- 
rastish karne lage. Guman i galib h;n, ki ek firqe ne, jo Misr se ^kar 
Asina men basa, apna tarlq i batil Yiman men phailaya. Bahar hai 
iin men ek tariq i bdtil aisa riwaj pnya, jis men deota deotan beshu- 
mar ban gain ; aur yihi bais tha, ki hawajude ki we adab o qaide 
men mashhur the, aur hamesha ilm o hunar ki taraqqi men koshish 
karte the, aur aksar shujaat o ulii himmati men namud rakhte, tau- 
bhi berahmi aur lazzat i jisraani men garq rahte the, garaz koi auba- 
shi aur fujur aise na the, jo un ke khass o am men jari na hue. Sach 
hai, ki husn i akhlaq sirf din i haqq se mutalhq hai ; wuh aql ki qu- 
wat se hasil nahiQ ho sakta. Yunani saltanat qadim se hai ; chunanchi, 
us ka zikr Ibrahim ke qabl, yane Masihi ahd ke do bazar haras pahle 
se hota ata hai. Ah aur baten bahut si hain, jin ka zikr yahay abas 
hai, par jis maqsad par ham ne un ka hai likha, so yih hai, ki un men 
kai nau ki lah o bazi un d'non men muqarrar ki gai thin ; magar bari 
bat yih thi, ki jab un bazion ka waqt ata, to laraian mauqiif ho jatin, 
aur sab log baham mile jule ittifaq se rahte the. Pas, yih baziar^ un ke 
ittihad o mel ka sabab, aur muwafiqat ke liye bahut hi muassir thin. 
Un men se Olimpiak kl ek tamashagah bahut namud raKhti thi, jo 
panchwen baras saranjam di jati thi ; aur hamesha us Ka daur aisa 
thik o barabar ata, ki Yvinani log us ko apni ibtidi i tarikb jante ; 
balki usi ke bamujib barson ka hisab karte. Isi tamashagah men 
daurte the, jis ka ishara is ayat men hai ; aur kiidte aur kushti giiiinse bhi 
larte the, aur lobe ke sonte phenkte. Par un men is bat ki bari takid thi, ki 
koi mujrim o badnam is tamasluigah men ap ko harif o sharlk na kare. 
Alawa is ke ghore garian daurate, shair apne shiar parhte, aur muar- 
rikh apni tawarikh, aur mu!;auwar apnl taswiren, o naqqiish saugin 
paikaren khushtarash late. Agarchi un ko kuchh naqd i inam ki um- 
med o arzu na thi ; sirf zaitun ki pattion ka taj milta ; magar jo un 
meu se galib hota, aisi izzat pdta, ki uraba par sawar ho^arjahan 
guzarta, log ba awaz i buland tahsiu o afrin karte. Aur jab wuh 



RlTHANf DAUR DAURNE Kt RABAT. 183 

apne shahr men pahunchta, to pMtak se nahin, par shahr-panah ki 
diwar torkar dakbil hota. Aur Yunam'on hi ke dastur par Rum merj 
bhi Qaisar A'gustu^ ne ek tamashagah muqarrar ki thi, jis ka daur 
adh koss ka tha. jis men tin lakh assi haziir admi baithte the ; aur 
bahut se kiidte, phandte, daurte aur kushti larte. 

Khair ; ab gaur kiya chahiye, ki is ayat men, jo muqaddas Puh'is ne 
daurne ko farmaya hai, ki " Ham harek bojh aur uljhanewale gunah 
ko utarke bardasht ke sath us riih men, jo hamare iiye muqarrar 
ki gai hai, dauren ; aur I'sa ko, jo iman ka shurii aur kamil karnewa- 
la hdi, takte rahen," kya matlab hai ? 

Yahan muqaddas rasul ka matlab us daur se, j j Yunam'on meo 
thi, nahin hai ; par »is ka ek ishara o kanaya hai, taki miiminoa ke 
dil uskaejawen. Pubis farmate hain, ki " Pas, ham jo gawahon ke 
itne bare abr se ghire hain/' yane jo gyarahwen bab men imandaron 
aur un ke amaloa aur jaza ka mazkur ho guzra, we sab itne bahut se 
gawah hain. ki goya abr ki manind ham ko ghere hue hain. Jis 
tarah ki us tamashagah men tin l^kh assi hazar admi khass o ara un 
dawindon aur kushti ghiinse larnewalon ko ghere hue the ; usi tarah 
jab ki ham bhi beshumar gawahon ke age hain, to lazim hai, ki ham 
dauren ;; aur is Iiye bhi, ki ham daurne ko taiyar hokar ae hain. Jab 
ki we log faqat dunyawi namwari o fathmandi o surkhriii ke Iiye 
aisi koshish karte the, aur kaise qanun ke sath, aur kis tarah ke log 
daurte the; to ham, jo na sirf is jahan, balki jahan i ayanda men 
apne Khudawand ka jalal o nam karne ko, aur akhirat ki nekbakhti 
pane ko hain, kitni ziyadatar jidd o jihd na karen, aur un se kitne 
bihtar o umda qanun ke paband hokar na dauren ? 

I. Ab pahli b^t ka bayan karen, ki ham kis rdhmen dauren ? 

Zuriir hai, jaisa un men daurne ki ek rah thi, ki Masihion men bhi 
ek rah howe. Chunanchi hamara Najat-dihinda Isa farmata hai, ki 
" Rah main hiin, koi bagair mere wasile ke Bap pas nahin ja sakta;" 
aur phir farmaya hai, ki " Darwaza main bi'in." Pas, ao azizo, ham 
]og jo daura chahen, to Khudawand I'sa Masih men dauren, ki haqi- 
qi aur zinda rahwuhihai. Aur sach hai, ki Shaitan o dil o dunya ne 
hamari rah ko phatak laga, aur diwaren utba, o kante bichhakar band 
kar rakha tha, aur apni rah ko, jo chauri o kushada hai, chhirkao karke 
o sabza lagake khol rakha tha. Koi tadbir aisi na thi, na koi yar wa- 
fadar tha, ki ham ko us rah men daurne ka qabu bakhshta, ya madad 
karke us men> hamari hidtiyat karta. Par hazaron shukr I'sa Masih ke 
hoQ, lii us ne ek nai o zinda rah apne parda i jism ko phar- 
kar hamare hye taiyar ki. Ab ao, bhaio, chalak dil aur kamil im^a 
ke sath dil ki ntijasaton par chhirkao karke dauren ; aur aisa na daur- 
en jaisa maqsud i be sabat ki taraf, par is tarah ki jo kuchh pichhe 
hai, use chhorkar, jo kuchh age hai, us ki koshish karke, har ek bojh 
aur uljhanewale gunah ko utarke bardasht ke sath us daur men, jo 
hamare Iiye muqarrar ki gai hai, daurea ; aur I'sa ko, jo iman ka shu- 
ru aur kamil karnevvala hai, takte raheg. 

Phir, is se aur ek bat sochna chahiye, ki ham merj daurne ki taqat 
bhi na thi ; kyiinki jab ham taqsiroo aur khataoQ ke sabab murda 



184 RLTHANr DAUR DAURNE Kf BABAT. 

the, kahan tdqat thi? Aur daurnd kam un ka hai, jo zinda o tandu- 
rust, aur barha dam rakhte hain ; aur yih sifaten ham men na thin. 
Jaisa wuh langra, jo arhtis baras se us hauz ke pa= para tha, aur yih 
bhi t^qat na thl, ki us men utar sake ; par jab Masi'h ne us ko taqat 
o tawanai bakhshi, tab wuh khatola lel<ar chal nikla. Aisa hi wuh lang- 
ra bhi, jo khushnuma darwaze par baitha bhik mangta tha, aur jo ap 
se kabhi wahan na a saka ; par jab Patras hawari ne Khudawand 
i tawanai-bakhsh ke nam se us ko ek nai quwat bakhshi, to wuh 
langra lichhalta kudta daurne laga. So, ai piyare bhai'o, isi tarah ham 
bhi gunah karke ruhani langrapan men. giriftar, aur daurne se mah- 
riirn the. Par jab us ke fazl i bepayan aur karam i bekaran ne ham 
ko zinda kiya, tad ham men ek nai tawanai paida hiii, aur yiio ham 
ne daurne ki rah pai. Pas, ham ko lazim hai, ki husn i taqaddus aur 
ihsan i firawan ke zor se Ruh i Quds ki barakaton ka dam barhake 
har ek bojh aur uljhanewale gunah ko utarke bardasht ke sath us rah 
men, )o hamare hye muqarrar ki gai hai, dauren. Is maqam par Pu- 
lus ka mudda yih nahin hai, ki ham panw se dauren par us ka matlab 
dil o aql, aur aql ki tamam qiiwatori se hai ; is waste, ki jaisa badan 
men panw sab azi'ion se zorawar, waise tatin men dil o aql sab se qawi 
aur zabardast hain ; kyimki aql o dil, aur im^n jahan pahunch saken, 
wahan panw ka kya dakhl t Dil to iman ke, aur iman aql ke wasile 
dozakh aur bihisht tak sair kar sakte ; par jism i zaif men yih taqat 
kahan ? Badan ki quwat dunyawi chizoa ki ziyadati se nuqsan uthati 
hai, jaisd ki suraj ki chamak bahut dekhne se ankh ko khalal hota ; 
magar ruh umda chizon me(i jis qadr mashgiil rahe, utni hi karail 
hoti hai. Azizo, quwat i jism^ni faqat un chi/on ke kam ati, jo ek ja- 
gah ya zam^ne men mahdud hain ; par ruh, tehadd aur abadi chizoo 
ke khiyal mea mashgul rahti hai. Aur iikha bhi hai, ki hamari kuahti 
o-osht aur khun ke sath nahin, par sardaron, aur sahib i ikhtiyar, aur 
is dunya ki tanki ke qudratwalon ke sath, aur sharir ruhoa ke, jo bu- 
land makanon meo haitj. Kyunki hamari larai ke hathyar jismani na- 
hin, par Khuda ki madad se qilaon ke dha dene par qadir hain ; ki 
ham mubahasoQ aur harek hulandi t^o, jo Khuda ki pahchan ke barkhi- 
l^f ap ko huland karti hai, gira dete hain ; aur har ek khiyal ko qaid 
karke Masjh ka farmanbardar karte haio. Pas, ham ko kitna batariq 
i aula lazim o wajib hai, ki har ek bojh aur uljhanewale gunah ko utar- 
ke, bardasht ke sath, us rah meo, jo hamare hye muqarrar ki gai hai, 
daureQ. 

II. Ham kyunkar dauren P 

Puhls ne farmaya hai, ki " Us rah men, jo hamare live muqarrar ki 
gai hai, bardasht ke sath dauren ; aur Tsa ko, jo iman ka shurii aur 
kdmil karnewfiia hai, takte rahen;" yane, ki ham sabhon ki daur thik 
nishan ki taraf howe ; ba jan o dil o ba ishtiyaq i kiimil ; aur us rah 
mee jo azl z-q muqarrar hui ; par hamari daur ki shart Masih howe; 
ki ham usi ko biizigah i najat ka nishan samjhen. Chunanchi Yiinani 
bhi jab daurte, to apni shart o nishan ki taraf. Aur is ki babat rasul 
ne ek maqam meo aur farmayd hai, ki Main un chizon ko, jo pichhe 
chhutin, bhulakar, un ke liye, jo age haiu, barha hua, sidha nishan ki 



RlTHANr DAUR DAURNE Kf BABAT. 185 

taraf pila chala jata him ; aur jis shart ke live Khuda ne mujhe Ts6. 
Masih ki marifat bulaya, usi ke pane ko muqarrari rah men daurt^ 
hun. Is se kaisa s^ri'h wazih hota hai, ki yih nish^n, vane I'sa Masih, 
himari daur ka khass sabab hai. 

Pahle is ka mazkiir ho chuka, ki Yunanion men is bat ki bari hi ta- 
kid thi, ki koi mujrira o badnam un ki lab o bazi men sharik na howe ; 
to phir aise maqam me^i kisi lang-re aur zaif ul aza ka kahan guzar 
hai ? Aglab hai, ki aisi an ban ke bais we salha sal se us raarika i namwar 
ke waste kasrat baham pahunchate, aur ap ko dunyawi alaish o burai 
se, jo taqat o dam barhne ki mani hain, baz rakhte honge ; kyunki 
har ek kushtigir sab baton men parhezgar hota hai. Phir un qawaid ko, 
jo fathyabi ke waste wahan ke zafar paikaroo se thaharae gae honge, 
hifz karke dil par naqsh knrte honge. Aur yih bhi qiyas qabul karta hai, 
ki we ap ko har nau ki subak khurishon aur'poshishoo se arasta kar- 
ke, har ek bojh, aur uljhanewale asbab se di'ir o pak rahkar, bilanaga un 
wasilon ko kam men late honge, jo phurti aur tez-gami ke liye mufid 
hote honge ; aur har tarah ke bojh, aur uljha we se dili nang o ar rakhte 
honge, is khiyal se ki dawinde ko in se siwa mahriimi aur ruswal ke 
aur kuchh husiil nahi'n hoga. 

To kya, ai aziz bhai'o, ham, jo aisi paktarm rah men daurtehain, jise 
Khuda ke farzand ne apna pak lahii bahakar hamare liye taiyar ki, ya jis 
ki fathyabi ke qaidon ko muqaddas rasiilon, aur nabion, aur shahidon 
ne bayan kiya, balki apne lahii se muhr karke us ki rasti par dast- 
khatt ki, ya har ek bojh se, jo nafsanl asbab hai, subuksar,"aur har ek gu- 
nah se, jo dil ko uljhate, yane shahwat o haramkari, badnazari o tama, 
shekhi o gazab o dah s^ apne tain pak na karen, aur ji jan se nae bankar 
nai khu ko, jo Khuda i<e muwafiq neki o haqq ki pakizagi men paida 
hui, ikhtiyar na karen ? Han, batariq i aula har ek taharat o mahabbat 
ko lung banakar, paedari o burdbari, umnned o parhezgari par kaske 
bandhen, aur rastbazana qanim se nekoi, aur nekoi ki chalaki ke 
sath dauren. Sad haif ki Yunani daurnewale ke muqabale men Masi- 
hi dawinda gairatmand na ho, aur ap ko subuksar na kar ke dun- 
yawi alaish, o bojh, aur anwauljhawe men phans jawe. 

Yimani, bawasf is ke, ki ilm i Ilahi se jahil i mutlaq the, par taubhi 
dili shariat ka, jise Khuda Taala ne har ek bashar ke dil ki lauhon par 
kandakiya hai, un men ek nishan baqi o zahir tha, ki we log apni lab 
o bazi men kisi badnam o mujrim ko shank o harif na hone dete the. 
Wah ! gunah ki kaisi tasir o burai hai, ki gunahgaron ko bhi, jo sha- 
riat se be ilm hokar use pamal karte, napasand malum hoti ! Is mu- 
qaddame meri Puhis farmata hai, ki " Jin ko shariat nahin mill, jab 
we tabiat se shariat ke kam karte hain, to we shariat na pakar apne 
liye ap shariat hain. We shariat ka khulasa apne dilon men likha 
hiia dikhate hain, aur un ki tamiz bhi gawahi deti, aur un ke khiyal 
apas men ihzam ya uzr karte hain." Pas, jis halat men ham ne 
shariat, balki takmila i shariat ko paya, to kya ham is bat ko takidan 
dost na rakhen, ki tum haramkar, o but parast, o lalachi, o gali bak- 
newale, aur zalim se mel na rakhna } Ek aur bat gaur talab hai, ki 
Yunani log badnam o mujrim se qatibatan mel na rakhte the ; par o 
Masihi achchhi kl^aslaton ke paband hain, un ko aisa nahin lazim 

I'p " 



186 RlTHANr DAUR DAURNE Kf RABAT. 

hai ; par yih waiib hai, ki har ek mujrim o badaam ke live dua o min- 
nat karna, aur jis wasi'le se ho nek khui o Ijhusb khulqi ke zor se Khuda- 
wand tak us ko khainch lana, taki uske fazl i la intiha ke wasile hamari 
tarah un ko bhi naj^t aur hamesha ki zindagi ka inam mile. 

III. Tisri bat, ki ham kis liye dauren P 

Azizo, turn ne suna, ki we log sirf jismani namwari anr taj i fam ke 
waste, aur zaitun ki patti ke, jo murjha jati, aur us shuhrat ke pas se, 
jo magriiri aur latail khiyal ki khushwaqti o tahsin i batil aur tarif i 
Uhasil se talluq rakhti hai, daurte the; par Masihi dawinda gairfani 
taj aur har keliye. Kyunki likhd hai, ki Mubarak wuh hai jo imti- 
hanon men sabr karta hai, ki wuh imtihan ke bad zindagi ka taj pa- 
wega, jis ka Khudawand ne apne piyar karnewalon ke waste wada 
kiya hai. Khususan ham is liye daurec, ki Isa ko, jo iman ka shurii 
aur kimil karnewala hai, takte rahen ; yane, jis tarah we log tama- 
shagah men apni shart kenishan ko takte hiie pesh nazar rakhkar 
daurte ; waisa hi Masilii is dunya kl tamashagah men daurte hue 
apni shart aur nishan, yane Khudawand I'sa Masih ko takta rahe, 
aur ankhon se ojhal na hone de ; aur wuh peshtar se asman par is 
waste gaya, taki ahl i kalisiya ki daur ko, jo is tamashagah se daur- 
kai* asman tak jaya chahte, mulahaza farmawe ; ki wuh khud farm^- 
ata hai, ki Main tere kamon aur mahabbat, aur khidmat, o sabr ko 
jdnta hiin. Pas hamari najat ki bazigah ka wuhi nishan aur shart hai. 

Shayad yih kalam parhkar ham men se koi sust raftar dii ki ta- 
rafdari se aisa dawa kare, ki Main bhi daurta hue ; to us ka dawa 
kyunkar s^bit hogd ? Kyunki daurne, aur ahista chalne men bara faraq 
hai. Kva mumkin tha, ki Yim^nion ki tamashagah men koi aisa da- 
wa karta r Kya us ko yih liliaz na hota, ki Agarchi main apni nazar 
men ^p ko daurta janiiij, par tin lakh assi bazar haziran kya gum^n ka- 
renge ? Yun hi kalisiya men bhi har ek apne dil ke fareh se waqif ho, 
aur ap kojanche ; agar koi ap ko bawajud sust raftari ke samjhe, ki 
Main daurta hiin ; to wuh yih yad kare, kijab ham gawahon ke itue 
bare abr se ghire hue hain, yane ag-az i afrinish se jitne muqddas o bu- 
zurg o shahid hue, sab asman par maujiid hokar, saf ba saf baithkar 
ahl i kalisiya ki mashaqqat o mihnat ki lihaz kar rahe haiij ; pas main 
in ko kvunkar fareh de sakunga, jo daurnewalon ko nazar daurakar 
dekh rahe hain ! Wuh kyunkar lakhon muqddason aur firishton se 
tahsin o dfrin ke laiq thahare ? Khabardar, afrin ke badle nafrin ho. 
Aur agar koi anw(i hawas aur alaish i dunyawi ki zanjiren pahinkar, 
aur sir par dunya ke behilda o befaida asbab ka bojh lydkar kahne 
lage, ki Maifi bhi dauriingii ; to kya wuh us sust raftar se ziyadatar 
bewaquf na gina jaega ? Haqq to yih hai, ki sust raftar aur dawinde 
men itna faraq hpi, jitna roshni aur tariki meC- Kya bojhal aur 
subuksar ek hi ho sakte hain f Kya bhatkataiye ko angur, aur bhar- 
bhar ko anjir qarar de sakte haio ? R^sti o narasti se kya munasibat ; 
aur roshni o tariki se kya mel hai ? Aur Masih ko Bal ke sath kaun 
si dosti, aur imandar ka beiman ke sath kyii hissa hai ? KhudJi ki 
ib^datgah ko buton se kaun si muwafiqat hai ? Par daurnewale ka 
andaz hi nir^la hai ; .^hud^ us ko furmata hai, ki Tu to zinda Khuda 



RlTHANr DAUR DAURNE Kf RABAT. 187 

ki ibadatgah hai ; chunanchi likha hai, ki Main un mefl rahunga, aur 
un men chaliinga, aur main un ka Khuda hoi'inga, aur we mere log 
honge. Pas, aisa wada pane se ham ko lazim hai, ki bar tarah ki ba- 
dani o ruhi napaki si apne tain saf karen, aur Khuda- tarsi se kamil 
hokar rah i rast ke daurnewalon ki manind subuksar, o parhezgar, 
aur bar ek bojh o uljhanewaie gunah se pak bankar, sirf Khudawand 
Tsa ko, jo iman ka sburii aur kamil karnevvala hai, takte hue bar- 
dasht ke sath dauren. 

Phir, agar koi kahne lage, ki Ham to kisi ko daurta nahin dekhte ; 
aur ahl i kalisiya sab kah sakte, ki Ham sab daurte h-diQ. ; to Pubis 
farmate bain, ki Daurte to sab bain, par bazi eK hi pata hai. Phir, 
jo kahta, ki Main Tsa Masih meij bun, aur us ki rah tariki men hai, 
wuh jbutha hai — daurnewala nabia ; aur jo apne bhai ko piyar nahi© 
karta, wuh bhi jhiitba hai ; ki jis ko wuh dekbta hai, jab usi ko 
piyar nahin karta, to wuh, jo poshida hai, use kya piyar karega r 
Phir, bukm hai, ki tum us men bar tarah ki lioshsih karke, iman par 
neki, aur neki par irfan, aur irfan par parhezgari, aur parhezgari par 
sabr, aur sabr par dindari, aur dindari par biradarana ulfat, aur ulfat 
par mababbat barhao ; ki agar yib chizen tum men hon, aur taraqqi 
ke sath, to tum ko bamare Khudawand I'sa Masih ki pachhan men 
gafil aur be phal na hone denge ; par jis ke pas yih chizen nahin, 
wuh andha hai, aur ani\hen mundta hai, aur apne agle gunabon ke 
dhoe jane ko bhul gaya ; yane, ki aisa sha^ibs daurnewalon ke shumar 
men nahin, balki kharij hai. 

Aur na faqat muqaddason, aur rasiilon, aur nabfon, anr firishton kl 
ankben hamara daurna dekhtin, par khususan wuh ankben, jo ag ke 
shuala se musbabihat di gai bain; jo dil aur gurde ko jancbti haio ; 
aur jo tashakhkbus ko kabbi nahin pucbhtin ; to jab ham aisi nazar 
ke rii ba ru baio, ki koi makhluq us se poshida nabio, par us ki 
nazaron men, jis ke ni ba rii hamari daur hai, sari chizen zahir o 
uriyao bain ; in ankhoQ ko kaun fareb de sake r Aur yih us ki ankben 
haio, jo bamare iman ka shuni aur JMimil karnewala hai ; jis ko cha- 
hiye ki bazigah i najat ka dawinda takta rahe. Yun injil i muqaddas 
se faisala hota hai, ki daurnewala, aur sust raftar, bojbal aur subuksar 
kalisiya men kaun bain, aur un ke kya nishan bain r 

Peshtar mazkiir ho chuka, ki Yunani tamashagab men daurne, aur 
kusbti larnewalon ko kuchh zar i naqd ki ummed na tbi, magar zaitun 
ki patti pate ; waisa hi ham ko Hasha, zar i naqd ki arzi'i o tamanna'na 
chahiye, Hamara ganj o khazana to asman par hai. Un ko zaitun ki 
patti bebunyad fath ke nishan ki kbushwaqti dikhlati ; chunanchi jis 
tarah wuh murjhati thi, usi tarah un ki fathyabi ki khushi pazhmurda 
ho jati hogi. Par Khudawand farmata hai, ki " Wuh, jo galib hota 
hai, main use zindagi ke darakht se, jo lirdaus i Ilabi ke bi'ch o bich 
hai, phal khane ko dunga, aur wuh diisri maut se nuqsan na uthawe- 
gi." Filhaqiqat dunyavvi namwari, aur fathyabi, o galba se bari khu- 
shi o khurrami basil hoti hai, yahan tak ki log aksar us ki kasrat 
aur wufiir se mar mar gae bain ; jis ko is mulk wale shadi i marg 
kahte haiu ; par dusri maut se Yunani fathmand aur bah^dur na 
bache, go ki unhoQ ne is jahan men bara nam pay^. 



188 RI/HANr D.VUR DAURNE Kr BABAT. 

YunanioQ ki taraashagah ka daur derh hf koss ka tha, par hamdri 
tamashagah ka daur o mubit pachi's hazar mail ka hai, jis ko Sarwar 
i alam, yane Kalmatullah ne tamir karke khulti men latkaya; aur is 
tamashagah i ajib ka daurnewal.i Ma'^fhi rastbaz hai, jis ko dunya Yu- 
nanion ki manind izzat nahin bakhshti. Wah ! Yunani pahlawan fath- 
yab hokar apne shahr men phatak se dakhil na bote the, par shahr 
panah ki diw^r torkar dakhil bote. Lekin Masihi galib fathmand 
hone par, shahr i khudi o gunah ki shahr panah aur anasir ki char 
dlwari ko dhakar, us phatak se dakhil bote, jo rah, aur haqq aur bayat 
hai ; is Hye ki jo us phatak se dakhil nahin hota, wuh chor aur rahzan 
hai. 

Un ke galba ki taswir musauwar khainchte, aur naqqash us ki san- 
g-io paikaren tarashte, rauarrikh us ka tazkira tawarikh men, shair us 
kfl hai nazm karte. Par Masihi galib ko daftar i hayat men qalam 
band karte bain, aur us ko sufed patthar dete, jis par ek naya nam 
likha hota, jise u? ke siwa, ki jis ne paya, aur koi nahin jantd. Us ko 
subh ka sitara bakhsha jata, aur ek sufed poshak se mulabbas karte, 
aur Shahanshah i kaun o makan ke huzur us ke nam ka iqrar kiya 
jata hai ; ban, Masihi galib haikal ka situn banaya jata, jo phir kabhi 
bahar nahin nikalta ; aur us par Khuda ka nam, aur Khuda ke shahr, 
yane nae Aurshalira ka nam, jo Khud^ ke huzur se asman par se utar- 
ta hai, aur ek naya nam us par likha jata, aur akhir ko badshahi takht 
par baithta hai, jis men zawal o tabdil ne rah nahin pai. 

Azizo, ]akht i jigar bhaio, zarra gaur karo, ki Yunani aur Masihi 
tamashagab ke daurnewaloa ke inamon aur niamaton men kitna faraq 
hai. Yih, jo Puliis ne un ki rasm o dastur ka bayan kiya, so isi ga- 
raz par, ki Masihion ko un ki niamaton, aur apneinam o niamaton ka 
muqabala karke uskawe, aur gairat dilawe, ki ahl i kalisiya kis darja 
meo hain. 

To ao, ham bhi baham hokar apne dilon se istifsar karen, ki ham 
kin men bain ^ A'ya ham sachche daurnewalon men hain, ki nahin ? 
Yi Yunanion ki manind faqat jismani aur fani pahlawani karne ke 
musbtaq hain, aur taj i fani aur inara i nafsani ki tamanna aur arzii 
rakhte hain f Ya sust raftar hain, aur daurnewaloa men ap ko shumar 
karte hain ? Ya sir par dunyawi alaish ko rakhkar, aur paoQ. mefi 
behuda chizon ka uljhao dalKargafil hain ? Agar aisa hai, to bara hi 
afsos hai ; kynnki jab hamen gawahon ke itne bare abr ne a ghera 
hai, to ao, ham bhi bar ek bojh aur uljhanewale gunah ko utarke 
bardasht ke sath, us rah men, jo h^mare liye muqarrar ki gai hai, 
dauren ; aur I'sa ko, jo iman ka.sburu aur kamil karnewala hai, takte 
rahen ; aur aisa dauren, ki ham hi jiten. 



ZABUR 84. 189 



CHAURASrWA'N ZABITR. 
Rev. J. Owen ki' tasni'f. 

I, 
Sardar muganni ke liye, bani Qurah ka Zabur. Al Gittith. 

Ai lashkaron ke Yahowdh, teri hdrgdJien kyd M dilkash ham. Mer^ 
ruh Yahowdh ki hdrgdhori ki mushtdiq aur drzumand hai; merd man aur 
merd tan Khudd i haydt ke liye lalkdrtd hai. Gaurd hhi apnd ghonsld 
aur ahdbil apnd dshiydna to pdtd, jahd.n tve apne bachche rakhen : 
so main teri qurbd?igdhon ko apni pandhgdh ke liye hdsil karne chdh- 
td him, ai lashkarori ke Yahowdh, mere bddshdh, aur mere Khudd / 
Nekbakht we hain,jo tere ghar men baste hain, aur sadd terd shukr 
karte hai?i. Sild. Mubdrak wuh insdn, jis men qdwat tujh se hai ; 
un ke dil men rdhen hain, jo tujh tak pahimchdtt hain. We nesheb i 
bakd m,en guzar karte hue use purchashma bandte ; menh hhi unhen 
harakaton se chhd detd hai. We taraqqi karte hain, ki ek quiuat se 
dusri quwat ko pahuiichte chale jdte hain, yahdn tak ki Khudd ke 
dge Saihdn men hdzir hote hain. Ai Yahowdh, lashkaron ke Khu- 
dd, meri dud qabul kar ; ai Yaqub ke Khudd, kdn dhar. Sild. Ai 
Khudd, ai meri sipar, nazar kar, aur apne masih ke miinh par 
tawajjuh kar. Ki ek din, jo tere huzur men kate, ek huzdr se bihtar 
hai ; mere liye Khudd ke ghar ki darhdni shardrat ke khaimon men 
rahne se bihtar hai, Yahowdh Khudd ek dftdb hai, aur sipar hai ; 
Yahowdh tavfiq aur jaldl bakhshnewdld hai ; logon se, jo bahut 
rdstkdr hain, neki dareg na karegd. Ai lashkaron ke Yahowdh, 
nekbakht wuh insdn hai, jise terd bharosd hai. — Zab. 84: 1 — 12. 

Is zabur men us jagah ki tarif hai, jis men Khuda ki parastish ki jati 
hai, I — 3. Us jagah ke rahnewale nekbakht hain, 4 — 7. Minnat 
Khuda se, ki dindaron ki rakhwali kare, aur un ki nekbakht! barha- 
we, 8— 12. 

•' Sardar 7nvganni ke liye, bani Qurah kd Zabur. Al Gittith." 
" Sarddr muganni" wuh shakhs tha, jo ki khimag-ah aur haikal meo 
baje aur git ki nigahbani karta tha. Jab koi Zabur likha jata, to us 
ke supurd kiya jata tha, taki use gawawe. Tirpan Zabiiron ke sar- 
name aise hi hain, aur Habaqqiiq nabi ke 3 : 19 men sarddr muganni 
mazkur hai. " Al Gittith" ek Ibri lafz hai, jo baje k4 nam tha ; aur 
yih nam is liye rakha gaya, ki us ki surat kuchh gol thi ; ya ki wuh 
G^th shahr se liya gaya. " Bani Qurah" Lewi ke firqe men se the, 
jo ki ibadatgah mefi hamesha rahte. Un meo se kisi ne is Zabiir ko 
likhd. 



190 ZABUR 84. 1, 2. 

A'. 1. " Ai lashkaron Ice Yahowdh, ten hdrgdhcn kyd hi dilkash 
hain." 

Is Zabiir ka musannif kamal ishtiyaq se us paakan ki tarif karta, 
jis men Khuda apn^ fazl dikhata. Wuh apni kamzm'i se waqif hoke 
chahta hai, ki bar ek wasilon se, jo Khuda Taala ne thaharae hain, 
faida uthawe. Wuh jagah, jis men Khud^Taala apnehuzur ki nishaniani 
dikhkine ka wada karta, sari jagahon se dilkash aur dilchasp hai. 
Kyiin ? Is liye, ki Khuda sari khushi aur barakaton ka chashraa hai ; 
insan bizzathi lacbar aur g-unah ke bais se shikastahal hai, aur us kl 
ihtiyajen bahut barb gain. Is waste wuh makan, jise Khuda muqar- 
rar karta, ki us mej muhtajon ko niamat bakhshe, sare aur maballon 
se dilpazir hai. Wahau Khuda apna jalal bandon par ashkara karta ; 
wahan dikhata, ki najat ki tadbir meo us ki sifaten kaisi hamd aur 
Sana ke laiq hain ; wahan muntaziron ko aisi khushi o kburrami bhi 
bakhshta, jo ki bayan se bahar hai. Khuda ke huzur men Masib ke 
wasile se naummed gunahgar bihisht ke ummedwar ban jate ; pare- 
shan aur pasheman khatakar mutmainn thaharte ; aur we, jo sirisht, 
aur khawa?, aur amal ke babab se malaiin bain, sadiq gine jate, aur 
j^huda ke gharane men maqbul bo ja'-e hain. Taajjub to nabm, ki 
musannif kahta, Ai lashkaron ke Yahowdh, teri hdrgdhen kyd hi dilkash 
hain ! Is lafz ke mane lashkaron ke Yahoiudh yih, ki asmani aur zamini 
lashkaron ka M^Hk aur Mabud, Rabb-ul-alamin hai. Teri bdrgdhen: 
— Agle zamanon men khaimag^h aur haikal we jagahen thin, jin meo 
Khuda ne muqarrar kiya tha, ki apne bandon ki arzen sun lewe, aur 
fazl un par dikhawe, Lekin is zamane men, jab ki Masih a chukd 
hai, wuh bar jagah apne logon ki -nunajat, aur tarif, aur dua sunne ke 
liye taiyar hai. Jahan do ya tin iViasih ka nam leke ikatthe hue hain, 
wuh un ke darmiyan hazir o nazir hota hai. Har jagah, jo ki us ki 
bandagi ke liye alag ki gai hai, dilchasp aur dilkash hai. Is se malum 
hota hai, ki we, jo gaflat se Khuda ke ghar se gair hazir rahte hain, 
nihayat bewaqiifi karte hain ; aur apni taqat se sirhi banane chahte, 
jis se ki we asman par charh jaen. 

A. 2. Merfruh Yahowdh ki hdrgdhon k( mushtdq aur drzumandhai ; 
merd man aur merd tan Khudd i haydt ke liye lalkdrtd hai. 

Khuda ki bargahen musannif bahut chahta, is qadr, ki us ka ji zaif 
aur manda ho gaya. Na sirf bargahoa ka mushtaq hai, balki zinda 
^huda ka arzumand hai. Usi ko chahta, jo ki murat nabiij hai, lekin 
haiy qaiyiiiu aur haiy-la-yamiit. Butparaston ke mabtid rupa, aur 
sona, aur pital, aur patthar, aur mitti hain ; admi'oa ki dastkarian. 
" We munh rakhte hain, par .bolte nahia ; we ankhen rakhte haio, 
par dekhte nabin ; we kan rakhte hain, par sunte nahin ; we paflw 
rakhte hain, par cbalte nahin ; we hath rakhte haiu, par paliarte 
nahin ; un ki naken bhi hain, lekin sunghte nahin ; we apne gale se 
bhi awaz nahin nikalte. We, jo unhen banate hain ; aur w^e sab, jo 
un ka bharosa rakhte hain, unhin ki manind hain." Zabur 1 15 : 5 — 8. 
Par zinda aur gairfani Khuda, jis ka mushtaq musannif i mazkiir tha, 
dfiman par hai ; us ne jo kuchh chaha, so kiya ; wuhi apne taliboQ kd 
raadadg^r aur un ki sipar hai; aur we, jo ki use dhiindhte haic 



ZABITR 84. 3, 4. 191 

kadhi sharminda na honge. Khuda ke farzand dil o jan se use chahte 
hain. Jab ki wiih un ki dudoa se chashmposhi karta hai, we gamgfn 
rahte, jab tak ki wuii apne ko unhen phir nahin dikhlata. Khuda ki 
bargahon ke arziimand we hain is waste, ki Khuda wahan rahta, aur 
wah^n se imandaron ko niamat bakhshta. Har ek dindar kahta, " jis 
tarah se ki hirni pani ke chashmon ki nihayat piyasi hoti hai, waisa hi 
meri riih, ai Yahowdh, ten nihayat piy^si hai. Meri riih Khuda ke 
liye, jo zinda hai, tarasti hai : aisa kaun sa din hoga, ki main jaun, 
aur Khuda ke age houn ?" Zab. 42 : 1, 2. M era man aurmerd tan, 
yane, mera tamani dil zinda Khuda ke liye lalkarta hai. 

K. 3. Gaurd hM apnd ghonsld, aur ahdhil apnd dshiydna to pdtd, 
jahdn ive apne hachche rakhen : so main teri qurbdngdhon ko apni panah- 
gah ke liye hasil karne chahta hun, ai lusJtkaron ke Yahoivdh, mere 
bddshdh, aur mere Khuda ! 

Jis tarah ki gaura aur ababil bina ghonsla ya ashiyana nakhush 
rahte, usi tarah dindar, yane Khuda ke farzand, jab ki apne asmani 
Bap se diir rahte, aur us se fazl ka koi nishan nahin pate, hasratzad^, 
balki hasrataluda bote hairj. Bagair Khuda ke koi diisra itminan i 
khatir nahin kar sakta. Insan ki riih Khuda se bani ; aur sirf Khuda 
us ko khushi ki bharpiiri de sakta hai. Jis tarah ki kahiitri ne sailab 
ke lipar panja tekne ki jagah na pai, aur Niih ke pas kishti men phir 
di ; usi tarah insan rii i zamin par idhar udhar dhundhta phirta, aur 
aram na pata, jab tak ki apne Khuda ke pas na ata, aur us ki inayat 
aur chihra ki roshnf nahin pata. Musannif kahta, ' Main teri qur- 
b^ngahon ke nazdik rahne chahta ; wuh mera dilchasp makan hoga ; 
kyunki wahan mera Khuda hai.' Daild bhi kahta, '* Main ne Yaho- 
wah se ek bar sawal kiya, aur main us ka talib hua, ki main umr hhar 
Yahowah ke ghar men rahi'in, aur Yahowah ki khushniidi dekhun, 
aur us ki haikal men use dhundhun. Kyunki musibat ke waqt wuh 
mujh ko apne khaima men chhipa lega ; apne dere ke parde men 
mujhe pinhan karega ; wuh mujhe chatan par charhawega. So ab 
main apne sare dushmanon men, jo mere as pas hain, sarbuland hiirj ; 
mairj us ki haikal men khushi se qurbanian karunga, aur main Yaho- 
wah ki madh aur sana gUinga ; zuriir main Yahowah ki shukrguza- 
rian kanmga." Zah. 27 : 4 — 6. 

Ai mere bddshdh, aur ai mere Khudd : — Iblis ki tasallut ko chhorke, 
aur sare jhuthe mabudon ko tark l<arke, musannif ne Allah ki khid- 
mat ko qabul kiya, aur sachchhe Mabud ki parastish karne laga. 

A. 4. Nekbakht we hain, Jo tere ghar men baste hain, aur sadd terd 
shukr karte hain. Sild. 

Un ki nekbakhti is men hai, ki Khuda ke nazdik rahte, aur us ki 
niamat se khushnud aur shadnian rahte hain. Khahq se alag koi 
makhhiq mubarak nahin ho sakta. Jo ki agle dmon men sada Khu- 
da ke ghar men baste the, so kahin the ; aur jab we khushdili se 
wah^n Khuda ki khidmat karte rahe, un ki qismat suthri aur tuhfa 
thi. In dinoa men Masih ke khadim, jo ki dil o jan se pak nawish- 
ton ko parhte, un ke mutabiq logon ko talim aur nasihat dete, aur 



192 ZABITR 84. 5, 6. 

apne Khawind ki taraf se ddmlon ko bihisht ki rah dikhate, nekba^ht 
hain. We sada Khuda ka shukr karte haiij. Par zuri'ir nahin, ki 
hamesha ek hi jagah men rahen, taki Khuda ka shukr karen, aur nek- 
bakht howen. Puh'is hawari kahta, " Meri marzi yih hai, ki mard 
har jao-ah men dua mangeri." Jahan kahin howen, Khuda hazir o 
nazir hai, dua ka sunnew^la ; aur tahbon ko qabul karne ke Hye taiyar 
Jiai. Dindar shakhs ka dil us ki haikal hai ; us men Riih i Quds 
rahti hai. Nekbakht hain we, jin ke diloij men us ki haikal hai; jin 
meo wuh hamesha bastd, aur jo sada us ka shukr karte hain. Sild. 
G^ne ya bajane ka nish^n, jis ka khass mani thaharnd hai, yane 
is hat par socho. Mubarak hain we, jo ki Khuda ke asmanl ghar men 
sada baste haiQ. 

A. 5. Mubarak wuh insdn,jis men qu'wat tiijh se hai ; un ke dil men 
rdhen hain, jo tujh tak pahunchati hain. 

Makkar, jo ki faqat z^hir men Khuda ki parastish karte, mubarak 
nahin hain, halki jo ki dil se us par t«wakkul karte so mubarak hain. 
Mubarak hai, wuh jis ka burj Yahowah hai. Khushahal wuh insan, jo 
Yahowah par apna bharosa rakhta hai. Jo ki apni qiiwat se nahin, 
balki Tsa Masih ki qv'iwat se qadam barhata hai, so haqiqat men nek- 
bakht hai. Jab Masih, jis ki tawanai laintihi hai, imandaron ko tdqat 
aur mazbuti bakhshta, we sab kuchh kar sakte hain. Sare ruhani 
dushman, Iblls aur us ke sab lashkar, un par galib nahin ho sakte hain. 
I'mandaron ki larai " jism aur khiin se nahin, balki riyasaton se, aur 
qudraton se, aur dunya ki tariki ke shahanshahon se, aur sharir ruha- 
nion se hai, jo buland makan men hain." Afs. 6 : 1-2. Is waste 
zurur hai, ki we himmat bandhen, aur Khuda se madad mangen, aur 
us ke sare hathyar utha lewen, aur us ki dastgiri dhundhen. 

Un ke dilon men rdhen hain, jo tujh tak pahunchdtf hai?i. 

Kiyakaron aur imandaron men yih farq hai, ki un ke dilon men Khu- 
da ki' rahen nahin hain, halanki us ke ghar men we hazir bote hain ; 
par ye, yane Imandar, rasti aur ikhlas se us ki bandagi baja late hain. 
Jab ki sachche imandar apne Khuda ke ghar se gair hazir rahte, aur 
bimari, ya kamzori ya duri ke bais se wahan nahin pahunch sakte, we 
apne dilon men nihea hanate, jin se n'lh men apne Bap ke pas pahun- 
chen. Khuda ki rahoo ko we bahut pasand karte hain. 

A.. 6. We nasheb i hakd men guzar karte hiie use purchashma bandte ; 
menh bhi unhen larakaton se chhd detd hai. 

Beriy^ parashtish karnew?ile dushwarion aur ishkalon se Khuda ki 
ibadatgah se baz nahin rakhe jate hair?. Is ayat se yih bhi malum 
hota hai, ki Khuda ki ibadat sare kamon se dilchasp hai ; aur aisidil- 
pazir hai, ki dindar musibaton aur dukhon ko, baki siikhe jangalon 
ko sahal jante hain, jab ki us ki ibadagah ki taraf chale jate hain. 
JSasheb i bakd, rone va musihat ka nasheb. Jab ki Khuda ke farzand 
shor zamin aur sukhe bayaban men, jahan ka safar nihayat mushkil 
hai, apne Bap ki taraf jate, ya us ki ibadatkhane ki taraf qadam bar- 
hate hain, aur tishnagi ki halat men parte, lekin ba sabab is ke ki we 
Khuda ke ishq meij aise mubtala haiij, ki goya we usi ke ishq ke na- 



ZABITR 84. 7. 19:^ 

sheb meo kue khodte, aur us se apni piyas bajhate, to yunhm sari 
mushkilat un ke nazdik ^san ho jati hain. Khuda ke asliiq khushi 
aur dil ki taiyari se us ki taraf chale jate hain, halanki rastoa meo ba- 
hut si thokaren ^ur ishkal howeij. Gafil log susti, nind, daayawl 
aish o ishrat aur shaukat o shan, lalich, khel aur taraasha ko aisa pa- 
sand karte, ki Khuda ke ghar men jane ki fursat nahin pate haiQ. 
Jo ki haqiqat men Khuda ke dhundhnewale haio. us ke ghar ki rah 
par chalne men bare chalak hain. Is dunya i fani meo Khuda ke sa- 
re farzand rausafir haio ; waqt ba waqt we to musibatoo men parte ; 
par un ka Bap unhen apne hi hath se sambhalta, aur un ko (chush- 
waqti aur dil ki tazagi deta hai. 

Menh bhi unhen barakaton se chhd detd hai. Khuda unhea pani aur 
tar o tazagi bakhshta, bawajiide ki we registan aur jangal men musaiir 
hain. " Wuh baran ki manind muqatta margzar par nazil hota hai, 
aur phuhi k( menh ki tarah, jo zamin ko serab karta hai." Zab. 72 : 
6. Us ke pairau ruhani taur par mewadar bote, aur un ki sal^raati 
kamil hoti hai. 

K. 7. We taraqqt karte hain, ki ek qu'wat se ddsn qu'wat ko pahimchte 
chale jdte hain, yahdn tak ki Khuda ke age Saihun men hdzir hote hain. 

" Sadiqon ki rawish us chamaknewale naiyir ki manind hai, jo pure 
din tak roshan hota chala jata hai," Amsal, 4 : IS; sada Khuda ki 
rah men taraqqi karte chale jate hain. Jo ki ibadatgah ki taraf jata, 
aur tamam dil se Khuda ko dhimdhta hai, raste men deri nahin karta, 
idhar udhar tamasha ki taraf nigah nahin karta, alas, kahili, askat na- 
hin karta, par sidha girje ki taraf chala jata hai. Asraan ke waris jab 
ki is dunya i musafarat men rahte, apne asmani makan ke mushtaq 
hain, aur us ki taraf rujii hote hain. We " jante hain, ki agar hama- 
ri suki'mat ka khaki makan ujar jawe, to ham ek imarat Khuda se pa- 
wenge ; wuh ek maskan hai, jo hathon se nahin bana, aur abadi hai, 
asman par hai." 2 Kar. ^ : 1. We " ummedwar hain, ki aise shahr 
men jawen, jis ke liye bunyad hai, jis ka bananewala aur basanewali 
Khuda hai." Ibr. II : 10. Us shahr ki taraf taraqqi karte hain, ki 
ek quwat se dusri quwat ko pahunchte chale jate hain, yahan tak ki 
Khuda ke age Saihun men hazir hote hain. Saihun wuh pahar tha, 
jis par Khuda ki khaimagah dhari thi. Misal ke taur par bihisht bhi 
pak nawishtoo ke chand maqamon men Saihun kahlati hai. Asmani 
Saihun ki taraf Khuda ke sare farzand chale jate hain. ** Fazl aur un 
ke Khudawand aur Bachanewale Tsa Masih ki shinakht men taraqqi 
karte rahte hain." 2 Pat. 3 : 18. " Riih ki kumak se we jisra k{ 
adaton ko marte, taki hayat pawen." Rum. 8:13. " Har ek bojh 
aur uljhanewale gunah ko phenKke us rausabaqe meq, jo un ke liye 
muqarrar kiya gaya hai, istiqlal se daurte; aur Tsa ko, jo iman ka pesh- 
wa aur mutammim hai, dekh rahte hain." Ibr. 12: 1, 2. We Khu- 
da ki rah men chalaki se daurte hain ; aur " aise nahin daurte, jaise 
maqsiid i besabat ki taraf daurte hain; we ghiinse larte hain, aur ba- 
wd ko nahin marte ; balki apne badan ko pise dalte hain, aur bandhke 
ghasite liye phirte haio, na howe ki fazihat men paren." 1 Kar. 9 : 26, 
27. Khuda ki hidayat aur dastgiri se we taraqqi karte haig, yahao tak 

Q 



194 ZABITR 84. 8, 9, 10. 

ki Allah ke age asm^ni Aurshalim meo hazir bote haiu. " We, jo Ya- 
howah ki rah takte hain, sar i nau zor paida karenge ; we uqabon ki 
manind bulandparwazi karenge, we daurenge, aur na thakenge, we 
chalenge, aur sust na ho jaenge." Yas. 40: 31. We fazl par fazl 
pate bain ; aur "be parda, Khudawand ke aks ko aina meu dekhke 
lis ki surat ke mutabiq bane jate bain, aur wajd se wajd par taraqql 
karte bain." 2 Kar. 3: 18. 

K. 8. 9. Ai Yahowcih lashkaron ke Khifdu, mei'i dud qahul kar; ai 
Yaqub ke Khudd, kdn dhar. SihL Ai Khudd, ui men sipar, nazar 
kar, aur apne inasih ke munh par taivajjuh kar. 

In ayaton se musannif ki sargarmi subit hot! hai. Mujh par nigah 
kar, aur meri ihtiyaj ke mutabiq mujh par mihrban ho. Lashkaron kd 
Khudd, khilqat aur maujudiit ka Khuda, jo sari makhluqat ki para&tish 
ke l^iq hai. Ygqdb kd Khudd, jo ahd ke mutabiq Yaqiib ki ruhani 
aulad ka Mahud aur Hafiz hai. Hamdri sipar, kalisiye ka rakhwal, 
aur hami, aur pushtiban. Hamdri, na sirf meri, balki sare imandaron 
ki panah. " Yahowah ka nam ek bara burj hai; sadiq us men daur- 
ta hai, aur amn men rahta hai." Amsal, IS : 10. 

Apne masih ke munh par tawajjuh kar. ' Aur>balim ke badshah, ya 
ahl i ahd ke badshah ki taraf mutawajjih ho.' Jab badshah apne kam 
ke liye alag kie gae, m.amsuh the. 1 Sam. 16 : 12. Yih dastur ane- 
wale Masih ki alamat thi. I'sa Masih ahl i ahd ke badshahon ka bad- 
shah hai, aur bilashaKk is ayat men us ki ek isharat hai. Faqat usi 
ke nam ke wasile se barakaten Khuda ki taraf se hamen mil sakti 
hain. Jab ki Khuda us ke munh par tawajjuh karta, tab gunabgarori 
ko, jo us par iatiqad rakhte hain, un ki khataoo ki magfirat kar sakta 
hai. 

A. 1 0. Ki ek din, jo tere huzur men kate, ek hazdr se bihtar hai ; 
mere liye Khudd ke ghar ki darbdni shardrat ke khaimon men rahne se 
bihtar hai. 

Dunyake aksar bashinde be murad zindagani basar karte hain; par 
we, jo sar i nau paida hiie hain, apne Khdliq aur Najat-dihinde ka ja- 
\i\ zahir karne ke liye, jite rahte hain, aur bar ek bat men dhundhte^ 
ki us ki marzi par chalen. Ekdin, jo us ki parastish karne men kate, 
bazar aur dinon ya barasoij se bihtar hai. Insan ki paidaish se auwal 
garaz yih thi, ki x^llah ka jalal zahir kare, aur us se khushi basil kare, 
aur wdjib hai, ki sada us ke nazdik rahe. Khuda sari barakaton ka 
seta hai, aur wuhi akela taskm aur dil ki khushi de sakta hai. " A's- 
m^n par kaun hai, magar tu .'' apr zamin par koi nahin, jis ka main 
mushtaq bun, magar tii. x\ur mera jism aur mera dil ghata jatahai ; 
par Khuda mere dil ka biita hai, aur mera abadi hissa hai." Zab. 73 ; 
25, 26. 

Mere liye Khudd ke ghar ki darbdni shardrat ke khaimon men rahne 
se bihtar hai. Khuda ki bandagi karna hamari bari izzat hai. We, 
jo us ke ghar men adnii kam karte, sare dunyawi sardaron ya man- 
sabdaron se izzatdar hain. Jo ki farotani aur ajizi ke sath Khuda ke 
huziir men ate, so maqbiil honge, aur apne Bap se besh az besh 
ci^mateo pawenge. 



ZABITR 84. 11, 12. 19S 

A. 11. Yahoivdh Khudd ek dftdh hai, aur sipar hai ; Yahowdh taU' 
fiq aur jaldl hakhshnewdld hai : logon se, Jo bahut rdstkdr hain, nek( 
dareg, na karegd. . 

Aftdh apni roshni se jahan ko tazagi deta ; aftab i sadaqat Iman- 
daroi} ko tar o taza karta, baliu unhen zindagi aur hidayat bakhshta 
hai. Sipar se hifazat aur panah hoti hai ; Yahowah, io ap se maujiid 
aur maujiidat ka Khaliq hai, apne khass hurguzidon ka ghernewala aur 
Hafiz hai. Rat din, har waqt unhen beshumur khatron aur dush- 
manoQ se arta aur bachata hai. 

Tavfiq — sari niamaten, jin ke gunahgar muhtaj hain, Khuda unhen 
bakhshega — gunahoa ki muafi, dil ka aram, bihisht Id ummaid, aur 
abadi khushi ki bunyad. Jaldl — Khuda kefarzand na faqat fazl pate, 
balki izzat, na sirf muaf kie jate, balki Khuda ke gharane men maq- 
biil ho jate, aur us ka nam un par hkha gaya. " Dekho, kya mahab- 
bat Bap ne ham se ki, ki ham Khuda ke farzand kahlawen !" ] Yuh. 
3: 1. A'qibat men un ka jalal kamil ho jaega. Us puk jagah men, 
jahan Khuda ap rahta, jahan sare pak firishte bhi rahte, abad tak 
rahenge. " Yih to hanoz zahir nahin hota, ki ham kya honge ; par 
ham jante hain, ki jab wah zahir hoga, ham us jaise honge ; kyunki 
tab ham use waisa, jaisa wuh hai, dekh lenge." 1 Yuh. 3 : 2. Jab 
Tsa A'iasi'h insaf karne ko awega, apne sire pairauon par bebayan aur 
laintiha jahil ashkara karega. Dunya ki sar: qaumen aur firqe jama 
hoke iraandaron ka jalal dekhenge. Khuda apne logon ko taufiq deta, 
aur taufiq ka anjam jalal hoga. 

Logon se,Jo bahut rdstkdr hain, 7iekt dareg na karegd. Jo un ki 
bihtari ke liye achchha hai, so un se dareg nahfn karega. Un ki ha- 
lat se sada khub agah rahta, aur jab ki we use bhulte, ya us ki ibadat 
se ghafil ho jate, wuh un ko tambi'h deta ; aur agarchi " har ek tadib 
biltial farhatbakhsh nahin, balki gamafza nazar ati, par dge ko wuh 
iinhen, jo us ke sabab se mihnatkash hue hain, sadaqat ke rahatafza 
mewe degi." Ibr. 12: U. Khuda ke aksar logon ke liye dhan 
daulat achchhi chiz nahin ; kyunki is se jal bante hain, jin men phans 
jate, aur din ki rah par achehhi tarah se daur nahin sakte hain. Is 
waste Khuda aksar muqarrar karta hai, ki un ka mal thora howe, taki 
asmani chizon se dil lagawen, na un chizon se, jo zamin par hain. 
Par ruhani niamaten un ko bakhshta, jin se un ki shadmani bayan se 
bahar hai. 

K. 12. Ai lashkaron ke Yahowdh, nekbakht wuh insdn hai,jise terd 
bharosd hai. 

Beshumar log is bat par gawahi de sakte hain. Mu«ibat, tanghali, 
yaiqbalmandi, har waqtmen* nekbakht hai wuh insanji&e Khuda Taal^ 
ii.a bharosa hai. 



196 RlTHANr GAM Kf MUBARAKBADI. 

XXIX. 

RlTHANr GAM KT MUBARAKBADI. 
Rev. a. Kreiss ki' tasni'f. 



MubdraJc we hain, Jo g.amgrn hain ; is waste hi we tasalli pdwenge. — 
Mati 5:4. 

Gam do tarah ke hain, dunyawi aur IHhi. A^ar koi kisi dunyawi 
chiz ke barbad hone ke sabab gamg'n hota, to dunyawi gam khata 
hai. Agarchi yih gunah nahin hai, ki jab han^iara l^uchh bara nuqsan 
howe, maslan koi piyara dost mar jawe, to ham gamgi'n hoke rowen ; 
kyunki hamara Khudawand bhi Lazar ki qabr par khara hoke roya ; 
lekin chahive ki un ki manind, jo na ummed hain. gain na khawen ; 
balkibawar karen, ki hamare Khudawand ne apni danai aur mahab- 
bat se use le liya; aur Aiyub ki tarah kahen, ki Khudawand ne diva, 
Khudawand ne phir le hya, Khudawand ke nam ki taiif howe. 

Dunyawi gam maut ko paida karta hai ; aur jo us ke khanewale 
hain, un se Khudawand ne wada nahi'n kiya, ki we tasalli pawenge ; 
lekin Ilahi gam, jaisa Piihis hawari ne likha hai, tauba paida karta hai, 
jis se najat railti hai, aur pashemani nahin hoti ; is tarah ke gamgino^ 
se Khuciawand ne wada kiya hai, ki we tasalli pawenge. 

Pas.jis waqtham ko ghar, aur panah,aur khanapina, aur kapre haii), 
aur ham tandurust haijQ, aur bahut se dost ham ko piyar karte hain, 
k^a us waqt bhi hamen gamgin bona chahiye r Jawab yih hai, ki jo 
gamgin nahin hain, we tasalli na pawenge. Aur gamgin hone ka 
sabab yih hai, ki ham gunahgar haia ; so chahiye ki ham apne guna- 
hon ke sabab gam khawen, aur apni buraion par afsos karen. Jo log 
gaflat se apne diloo ko nahio janchte, aur Khudawand ko muqaddas 
Khuda, jo gunah se nafrat rakhta, aur jo gunabgaron ke liye bhasam 
iarnewa'h' ag hai, nahin jante, so gunah ke liye gamgin nahin bote 
hain. Lekin jis ne apne dil ko janchke daryaft kiya hai, ki main la- 
char gunahgar bun, aur roz roz asman ke barkhilaf, aur Khuda ke 
huzur gunah karta bun, wuh jab tak yih bat apne dil men na jane, ki 
Ai bete, tere gunah muaf kie gae, khushi na karega, balki nihayat gam- 
gin rahega ; kis waste, ki us ne apne Khudawand ke gazab ko bhar- 
kava, aur Riih-ul-Quds ko, jis ke wasile se ham apne Khudawand I's^ 
Masih ke din ke liye muhr kie gae hain, gamgin luya hai. Jis tarah 
achchhe larke, jo apne ma bap ko piyar karte hain, agar un ko gam 
dilawen, to ap bhi gamgin bote hain ; isi tarah sab, jo Khuda ko 
piyar karte haio, gamgm howen ; is liye ki unhon ne apne asmani 
B^p ko, jo unhen piyar karta, aur har tarah ki barakaten bakhshta hai. 



RX/HANr GAM Kf MUBARAKBADf. 197 

gamg-in kiya hai. Daiid ne apne gunali ke sabab gamgin hoke dua 
mangi, ki " Ai Khuda, apne kamal karam se mujh par rahm kar, 
aur apne rahmoQ ki^firawani se mere gun^h mita de. Mujhe men' bu- 
rai se khub dho, aur mujhe mere gunah se pak kar; ki main apne 
gunahon ko pahchanta hun, aur mera gunah hamesha mere samhne 
hai. Main ne faqat tera hi gunah kiya hai, aur tere hi huziir badi 
ki hai ; taki tii apni baton meii rastkar thahare ; aur jab tii hukiimat 
kare, to tii pak zahir ho/' Aur Patras ne, jab apne Khudawand ka 
inkar kiya tha, tab wuh bahar jakar zar zar roya. Aur us bajdar ne, 
jo dua mangne ke live haikal men gaya tha, apne gundhon ke sabab 
itna bhi na chaha, ki an.Vh uthake asman ki taraf dekhe ; balki yih 
kahte hue apni chhati pitta tha, ki Ai Khudawand, mujh gunahgar par 
mihrbani kar. So sab ke sab, jo Khuda se mila chahte hain, gunah se 
gamgin hoke us ki muafi mangte haia. A'Ve'roz roz Khuda ke age 
ghutlme tekke farotani se dua karte hain, ki Ai Khudawand, ham ne 
khiyal, aur bat, aur kam se tera gunah kiya hai, aur is laiq nahin, ki 
tere bete kahlawerj ; lekin tii apni bari mihrbani o rahmat se rauaf 
kar, aur hamen aisa fa.A bakhsh, ki age ko hoshyari se chalen, aur tere 
pak hukmon par amal karen. 

Phir, gunah ke sabalD is hye bhi gamgin bona chahiye, ki wuh admi- 
OQ. ki halaki hai. Agar Kisi ka sara mal barbad ho jawe, taubhi use 
aisa bara nuqsan, jaisa gunah se bota hai, nahin pahunchta ; kyimki 
gunah ke sabab Khuda ki siirat, jis par admi banaya gaya tha, bigar 
gai, aur wuh jahannani ke laiq hiia hai. iSo is liye ki ham gamgin ho- 
ke tauba karen, I'sa Masih ne kaha, ki Un se, jo badan ko marte hain, 
aur jan ko nahin mar 'Sakte mat daro ; balki usi se daro, jojano 
badan donon ko jahannam men halak kar sakta hai. Jab tak admi 
begunah tha, wuh nihayat nekbakht aur saadatmand hoke aram aur 
chain se auqat katta tha ; kyiinki bedar tha, ki koi chiz use nuqsan 
pahunchawe. Lekin jab se us ne gunah kiya, har tarah ke dukh dard 
aur maut bhi du.wa men dakhil hiii ; aur marne ke bad adalat hogi, 
jab we, jinhon ne tauba nahin ki, us jhil men, jo ag aur gandhak se 
jalti hai, dale jaenge ; aur yih diisri maut hai. Is se zahir hai, ki 
gunah admioa ki halaki hai ; so gunah ke sabab gamgin hona cha- 
hiye. 

Par na faqat is waste, ki admion ki halaki hai, balki ^hass kar is 
liye, ki wuh Khuda ko naraz karta hai. 

Lekin gam i Ilahi men yih sifat bhi chahiye, ki ham Masih par, jo 
gunahgdron ka bachanewala hai, bharosa rakhen ; aur yaqia karen, 
ki wuhi hamare gunahoQ ko muaf l^aregei ; kyiinki Yahuda Iskaryiiti, 
jis ne apne Khudawand ko pakarwaya tha, us ne bhi apni badkarise 
tauba ki, aur sardar kahin pas jake kaha, ki Maia ne begunah ko 
pakarwake gunah kiya. Par agarchi us ne tauba ki, taubhi halak 
ho gaya ; kis waste, ki us ne Khuda par bharosa na rakha, aur bawar 
na kiya, ki wuh mera gunah muaf karega. So, jo koi apne gunahon 
se gamgin howe, us ko wajib o lazim hai, ki Masih ki taraf, jo guna- 
hon ka kafara hai, mutawajjih hoke yaqin jane, ki wuh, jis ne guna- 
hon ki muafi ke liye apna lahii bahaya, mujh par bhi rahm karke mere 
gunahon ko mita dalega. Aisa shakhs naummed na rahega , balki us 
Qq 



1^8 RXTHANr GAM KI MUBARAKBADf. 

pas, jo gunahgaron ke bacb^ne ko dunya men aya tba, aram pawega, 
aur us ka gam kbusbi ho jaega. 

LeKin bamen na faqat apne, balki auron ke gunahoD se bhi gamgin 
bona cbabiye ; kyunki bamare Kbudawand ne farmaya bai, ki Tu 
apne parosi ko aisa piyar kar, jaisaap ko karta bai. Aur dekb, sab 
Ke sab nikamme baiij ; koi nekokar nabin, ek bbi nabfn ; un men se 
babut bain, jo apnijan bacbane ki fikr nabin karte, baki gunab se 
kbusb bote, aur gaflat se kusbada rasta par, jo balakat ko pabuncbata 
bai, cbalte bain ; aur we na faqat ap ko. balki auioa ko bbi fareb de- 
kar balak karte bain. 

Un ki gafl 't, aur ranj, aur tasdia par, jo gunab ke pbal bain, gam- 
gin bona cbabiye. Inji'l men bkba bai, ki jab I'sa Masih Aurshabm 
ke nazdik aya, aur us ki nigab us shabr par pari, to us par rokar kaha, 
Kya kbub bota, ki tu us din in baton ko, jo teri salam jti ki bain, jan- 
ti ; par ab we ten' ankbon se cbbipi bain ; kyunki tujb par we din 
awenge ; tere dusbman teri cbaron taraf kbai kbodenge, aur tere as 
pas mubasara karenge, aur bar taraf se tujbe gber lenge, aur tujhe 
tere larkon ke satb, jo tujb men bain, mitti se barabar karenge ; aur 
we tujb men ek patthar ko patthar par na chhorenge ; is waste, ki tii 
ne apni salamati ke waqt ko nabin pahcbana. Pas cbabiye, ki bam 
bbi auron ke gunabon par rowen, aur un ko nasihat karen, ki we tauba 
karke Kbudawand kf taraf, jo un ka bhi Khuda bai, pbiren ; aur un 
ke bve dua mangen, ki Khuda un ko tarlki ke ikhtiyar se churake apne 
piydre Bete ki badshahat men dakhil kare. Garaz, jo log is tarah 
gamgfn bote bain, un ke baqq men Kbudawand ne kaha, ki We 
mubarak bain. Aur Daud ne bhi Zabiir men likba bai, ki Mubarak 
hai wuh, jis ka gunab bakhsha gaya, aur khataea dbampi gain. Mu- 
barak bai wuh mard, jis ko Khuda badkar nabin thaharata, aur jis ke 
dil men daga nabin. 

Lekin gamgin kyunkar mubarak bo sakte bain ? Is bye, ki we tasalli 
pawenge. So bamare Kbudawand ne apne sbagirdon se kaha, ki Turn 
rooge aur nala karoge, par dunya kbusb bogi ; tum gamgin boge ; 
lekin tumhara gam khushi bo j^ega. Tum ab gamgin bo, par main 
tumhen phir dekhimga, aur tumhara dil kbusb hoga ; aur tumbari 
khushi tum se koi cbhin nahia lega. Main ne tumhen ye batea kahin, 
taki tum mujh men aram pao. Tum dunya men tangi dekhoge ; lekin 
khatir jama rakbo, ki main ne dunya ko fath kiya bai. Jo I'sa Masih 
ke shagird boke us ki pairaui karte bain, so dunya men tangi aur 
gam pate bain ; par yib bat, ki tumhara gam khushi ho jaega, roz roz 
un ki tasalli ke bye piiri boti hai ; kyunki we, jo ansiion men bote 
hain, kbusb boke dirau karenge., Wuh. jo b^har jata bai, aur rota 
biia beshqimat bfj le jata hai, beshakk phir dwega', aur apni puban 
^Jhushi ke satb bamrah lega. Gunab aur us ke pbal un ke gam ka 
sabab bain ; is bye Kbudawand is bat se unhen tasalli bakhshtahai, ki 
Ai mere bete, khatir jama rakh; ki tere gunab muaf kie gae. Aur 
wuh unhen Ruli-ul-Quds bhi bakbshta bai, jo tasalli denewala boke sab 
gam men unhen tasaUi deta, aur un ke dilon ko lira'm aur khushi se 
bbar deta, aur un ka gawab bota bai, ki un ke gunab muaf kie gae. 
Lekin jaban gunabon ki muafi hai, wahan gam nahin, balki zindagj' 



rSA MASm KA IQRAR I WA'JIB KARNA. 199 

aur najat hai ; is tarah we is dunya men blii bahut tasalli pdte hain. 
Aur agarchi kabhi kabhi rowen, aur Daiid ki manind kaheii, ki Mai© 
thandi sansen bbart^ bharte thak gaya ; main ansu bahake sari rat apna 
bistar aisd bhigota hiin, ki jaisa pani men bbig jata hai ; lekin aqibat 
men we aisi khushi karenge, jo dunya se bahar, aur jalal se hhan hai ; 
kyunki Khuda un ki ankhon se tab ansii ponchhega, aur phir maut na 
hogf, aur na gam, na nala, na phir dukh hoga ; ki agli chizefl guzar 
gain. 

So ai piy^ro, agar ham kisi dunyawi chiz ke barbad ho jane se gam 
khawen, taubhi yad karna chahiye, ki ham sab se ziyada gunah ke sa- 
bab gamgin howen, taki hamare gunahon ke sabab gam awe, aur 
naj^t ke hye ham men aisi tauba paida kare, jis se koi pasheman nahia 
hota. Hamare Khudawand ne kaha, ki Mubarak we hain, jo gamgin 
hain ; ki we tasalli pawenge. So ham ko chahiye, ki gamgin hoke 
apne kaprog ko nahin, balki apne diloij ko chak karen, aur apne Khu- 
dawand Khud4 ki' taraf phiren ; kyiinki wuh mihrban aur rahman hai, 
aur jald gussa nahi'n hota, aur bara dardmand hai, aur kharabl 
pahunciine se malal hota hai. Amin. 



XXX. 

rSA MASI'H KA IQRAR I WA'JIB KARNA'. 
Rev. a. Kreiss ki' tasnTp. 



Aur Tsd ne Qaisariya Filipt k( sarhadd men dkar apne shdgirdon se 
puchhd, ki Log kyd kahtehairi, kimain,jo Ibn iAdam hurt, kaun hurt ? 
We hole, ki Baze kahte hain, ki Yuhonnd baptismdnewdld ; haze Iliyd, 
aur haze YaramiydJi, yd nahion men se ek. Phir un se puchhd, Par 
turn kyd kahte ho, kimuin kaun hiin P Shamaun Patt^as ?iejawub men 
kahd, ki Td wuh Masih, zinda Khudd kd Betd hai. Tsd ne jawdb 
men use kahd, ki Ai Shamaun Bar Yundh, td mubdrak hai ! ki gosht 
aur khun ne nahin, balki mere dsmdni Bdpne yih tujh par zdhir kiyd 
hai.—Mati, 16: 13—17. 

I'sA^ Masih ka nam tamam Yahudia men mashhilr tha, na faqat un 
muajazon ke sabab se, jo us ne dikhlae, balki us ne apne shagirdon 
ko bhi do do karke bheja tha, ki khush-khahari sunawen, aur is tarah 
bahut logon ne us ki khabar suni. Jab sh^gird safar se laute, to us 
ne un se puchha, ki Log kya kahte hain, ki Ibn i Adam kaun hai r Us 
ko mcalum tha, ki we kya kahte, aur kya samajte hain. Lekin us ne 
shagirdon se is liye puchha, ki we ap sochen, ki Ibn i Adam kaun hai, 



200 ISA MASm KA IQRAR I WAJIB KARNA. 

taki we apne iman par qaim raheq ; kyunki bahut admi, jo Masih ki 
khabar sunte haiij, kabhi nahin piichhte, aur daryaft nahin karte hain, 
ki wuh kaun hai ; balki jaisa aur log use jarite h^iu, waisa hi we bhi 
samajhte hain. Lekin taki shagird aisd na karen, us ne piichha, ki 
Log kya kahte hain, ki Ibn i A'daro kaun hai? Tab unbon ne pahle 
auron ka khiyal zahir karke kaha, ki 15aze kahte hain, ki tii Yuhanna 
Baptismanewala hai, aur baze Ihya, aur baze Yaramiyah, y'^ ek 
pa^gambaron men se. So agarchi I'sa Masih Yahudion ke darmiyan 
tha, lekin we use nahin jante the ; jaisa Yuhanna ne bhi kaha tha, ki 
Main pani se istibag deta bun ; par turn men ek shakhs, jise turn 
nahin jante, wuh hai, jo mere pichbe ata hai, aur mujh se age tha, jis 
ki juti ka tasma main kholne ke laiq nahin. Pas, kis waste Yahiidiou 
ne use nahin jana } Is waste, ki we Khuda ki cbizon ka nahin, balki 
admion ki chizon ka khiyal karte the ; kyunki we samajhte the. ki 
Masih dnnya men sWn o sbaukat se akar bara mulkgir boga, aur 
ham ko Rumion ke qabze se churawega. Lekin wuh bari garibi 
se zahir hiia ; is liye unbuij ne us se thokar khakar us ko qabul na kiya. 
So ba^e kahte the, ki wuh Yuhanna Baptismanewala hai ; kyunki unbon 
ne khiyal kiya, ki wuh murdon men se ji utha hai, aur is liye aisi bari 
karamaten dikhlata hai. Jaisa maslan Herodis badshab apne nau- 
karoc se bola, ki Yuhanna Baptismanewala hai, ki marke ji utha hai, 
aur is liye us se karamaten zahir hoti hain. Phir baze kahte the, ki 
Wuh Ihya ya Yaramiyah hai ; kyunki Yahudi un ko bare nabi janke 
khiyal karte the, ki un men se ek Masih ke ane ke peshtar zahir 
hoga, aur us ke liye rah taiyar karega. Lekin baze kahte the, Ham 
ko malum nahin, ki wuh Iliya ya Yaramiyah hai ; par us ki karamat- 
OQ se zahir hota hai, ki agle nabion men se ek hai, jo marke jiutha 
hai. So jinhon ne us ki tarif ki, we bole, ki Wuh bara paigambar hai. 
Lekin b^zon ne dushmani ke sabab se us ke haqq men buri baterj 
kahin, ki Kya ham ne sach nahin kaha, ki wuh Samaryuni hai, 
aur us ke sath deo hai ? So tarah tarab ki baten us ke haqq meo kahi 
gain. Aur jaisa un dinorj men tha, waisa hi ab bhi hai, ki log us ki ba- 
bat achchbi buri baten kahte hain. Lekin jo I'sa Masih ko aisa qabul 
nahin karta, jaisa wuh Khuda se hamare liye hikmat, aur neki, aur pa- 
kizagi, aur azadagi hai, so halak bo jaega. Is liye kisi dusre men sala- 
mati nahin ; kyunki asman ke tale aisa dusra nam logon ko nahin bakh- 
sha gaya, jis se ham najat pa saken. So is liye, ki shagird, logon ke 
kahne se, us ke haqq men kisi bhul men na phans jawen, us ne ua se 
pachha. Par turn kya kahte bo, main kaun lulij r Us ne yih saw^l sab 
shagirdon se kiya ; so Patras ne sab ki taraf sejawab diya, ki Tii zinda 
Khuda ka Beta Masih hai, Aur yih kaisa achchha iqrar hai. Yihi 
sawal I'sa IVIasih ne Farision se bhi kiya, aur kaha, ki Masih ke haqq 
men tumhara kya guincin'hai ? wuh kis ka Beta hai r Tab we bole, Daud 
ka. So un ke aur Patras ke jawab men bara farq hai. Unhon ne 
kaha, ki Masih Daud ka beta, yane sirf admi hai ; lekin Patras ne 
khula kbuli iqrar kiya, ki Tu zinda Khuda ka Beta Masih hai. Agar 
koi shakhs admi ki yei firisbton ki zuban bole, ya nabuwat ki baten ka- 
he, aur g-aib ki sari batoo aur sare ilmon ko jane, par na pahchane, 
ki Ibn i Adam k i\u hai, us ko kuchb faida nahin. Jo chahta hai. 



rSK MASrH KK IQRAR I WAJIB KARNA. 201 

ki najat p^we, us ko janna chahiye, ki wuh kaun hai. Yih iqrar, ki 
Tu zinda Khuda ka beta Masih hai, hawarion ki nasihatoo ka khulasa 
hai. Tsa Masih zioda Khudd t<a Beta hai ; kyiinki Khoda ne ap us 
iso aisa l<aha hai ; ki jab I'si Yuhanna se baptisraa pa chuka, tab 
nagah asman se ek awaz ai, ki Yih mera piyara Beta hai, jis se maiy 
razi hiuj Aur Baibal ke kai maqamon men saf saf likha hai, ki wuh 
Khuda ka Beta, yane Bap ke sath Khuda hai ; aur jis buzurgi ke 
laiq Bap hai, wuh hhi us ke laiq hai ; lekin wuh na faqat Khuda, balki 
adrai bhibai; kyunki wuh bande ki si'irat pakarke admi ki manind hua; 
aur is liye us ne apne taia Il)n i Adam kaha. So Patras hawari ne un 
baton se, Ui Tu zinda Khuda ka Beta Masih hai, yih iqrar kiya, ki tu 
sachcha admi aur wuhi Masih hai, jo dunya men ane par tha, aur jis 
ka Khuda ne nabion ki marifat wada kiya tha, ki apne logon ko un ke 
gunahon se bachawega ; lekin tii na sirf admi,' balki Khuda bhi hai, jo 
sab chizon ka Bam' aur Nigahban hai, aur dunya ki paidaish se ag-e 
Bap ke pas hashmat rakhta tha. So Patras ne use na faqat nabi jana, 
balki yaqin mana, ki wuh zinda Khuda ka Beta hai ; aur aise Iman ke 
bagair ko/ najat nahin pa sakta. 

Isd Masih ne Patras se kaha, ki Ai Shamaun, Yimas ke bete, tu 
mubarak hai ; jis ko wuh mubarak kahe, so beshakk mubarak hai. Le- 
kin Patras is liye bhi muharak tha, ki us ne us ko jana, aur us par 
iman laya, jo gunahgaron ke bachane ke liye dunya men aya tha. Aur 
wuh is sal)ab se bhi mubarak tha, ki us ne us ka admiori ke age iqrar 
kiya ; chunanchi likha hai, ki Jo koi dil se iman lawe, so nekthahare- 
ga ; aur jo zuban se iqrar karega, so najat pawega. isi tarah Tsd 
Masih ne bhi kaha, Jo koi, ki logon ke age mujhe qabul karega, maifl 
bhi apne Bap ke age, jo iisman par hai, use qabiil harungi. So turn 
meo se we bhi, jo dil se I'sa Masih par iman late, aur Patras ki ma- 
nind iqrar karte hain, ki tu zinda Khuda ka !-!eta Masih hai, mubarak 
hain ; is waste ki un ke liye ek Najat denewala hai, jo un ko halakat 
se bachawee^a, aur asmahi badshahat men dakhil karega. 

Lekin sachche iman ko, jo I'sa Masih par hai, koi apni taqat se basil 
nahiij kar sakta ; magar Khuda se use bakhsha jatahai ; jaisa hamare 
Khudawand ne Patras se kaha, ki Yih tujhe gosht aur lahii ne nahin, 
magar mere Bap ne, jo asman par hai, zahir kiya. Is se zahir hai, ki 
koi admi aql, aur danai, aur qudrat se jan nahin sakta, ki Ibn i Adam 
zinda Khuda ka Beta Ma^^ih hai, sirf Ruh-ul-Quds ke wasile se ham 
ko malum hai, kiJsa Masih kaun hai. Is par taajjub na karo, ki 
faqat thore se us pnir iman late hain. A'dmi ke dil paidaish se tarik 
hain ; kyunki is dunya ke sardar ne un ke dilon aur aqlon ko andha 
kiya, ki roshni se ziyada andhere ko piyar karen. Pas Kiih-ul-Quds 
un ko kyiinkar roshan kare, aur talim dewe, taki we Masih ko janen, 
aur us par iman lawen r Jo Ruh-ul Quds ka samhna karte, so us ki 
talim aur roshni nahin pa sakte, balki andhere men rahenge, aur Isa 
ko zinda Khuda ka Beta Masih qabul na karenge. Aur is waste ki wuh 
garibi se dunya men aya, aur us ne akhir ko bahut dukh uthake 
salib par apni jan ui, taki hamare liye naj^t basil kare, wuh un ke 
liye thokar khilanewala patthar, aur girne ka sabab, aur khilaf kahne 
ka nishan rahega ; kyunki jaisa andha 4dmi siiraj ko dekh nahiii 



202 RX/Hi^Nr ZINDAOn 

sakta, waisa hi we, jin ki aqlon ko is duny^ ke sardar ne andha kar 
diva hai, I'sa Masih ki buzurgi aur hashmat ko dekh nahin sakte hairj. 
Pas, agar kisi se piichha jawe, ki Ibn i A'dam kaun hai ? aur wuh 
Patras ki raanind, aur sachii se, jaw^b men iqrar kare, ki Wuh zinda 
Khuda ka Beta IVlasih hai, to sach jano, ki Ruh-ul-Quus us raen hai ; 
kyunki us ka kam yih hai, ki I'sa Masih ki pahchan hamen dewe, aur 
us par iman hine, aur adraion ke -d^e us ka iqrar karne ki qudrat bakh- 
she. Aise logon ke haqq men hkha hai, ki We lahi'i se nah'n, nainsan 
ki khwahisli, na mard ki khwahish se, balki Kliuda se paida hue hain ; 
-kyunki har ek admi, jo iqrar karta hai, ki I'sa Masih jism men zahir 
hua, Khudd se hai ; aur aise ^dmi bahut mubarak hain; kyunki un- 
hoa n3 aisi chiz, yane Masih ka iman paya, jo dunya ki sari buzurgi 
aur daulat se bara hai ; aur adalat ke din I'sa Masih un se kahega, ki 
Ai mere Bap ke mubarak logo, idhar ac, aur wuh badshahat, jo dunya 
se age tumhare liye taiyar ki gai hai, mir^s men lo. 

Is liye, ai piyaro, jo log Tsa Masih ko sirf paigambar jante hain, 
turn un ki baten na raano ; balki us ko aisa qabul karo, jaisa Khuda 
Bap ne use zahir kiya hai, taki turn par yih masl sadiq na awe, ki 
Agar andha andhe ka rahnuma ho, to we donon garhe men gir paren- 
ge. So tum ap us ki chalan aur us ke kamon se daryaft karo, ki wuh 
kaun hai ; aur Khuda se bhi dua mango, ki jo baten lahd aur gusht se 
<zahir nahin ho saktin, wuh un ko tum par zihir kare, yane tumhen 
samjhawe, ki Tsa Masih kaun hai. Agar tum aisa karoge, to tum 
beshakk us ki pahchan paoge, aur Patras ki manind dileri se iqrar 
karoge, ki hamara Khudawand zinda Khuda ka Beta Masih hai ; aur 
tum mubarak hoge. 



xxxr. 

RlTHANr ZlNDACr. 
Hev. a. Kreiss ki' tasni'f. 



jigar tum Masih ke sdthjt uthe ho, to upar ki chtzon kt taldsh karo, 
jahdn Masih Khuda ke dahine baithd hai. — Kal. 3 : 1 . 

Ham is hat ko tin hisson par taqsim karke, 

I. Yih zahir karenge, ki ham apni zat se murde liaifl, y^ne riihani 
zindagi ham men nahin. 

II. Yih zurur hai, ki ham aisi halat men na rahen, balki liihani 
maut se nai zindagi ke liye ji uthen. Aur 



RlTHANr ZINDAOr. 203 

III. Bayan karenge> ki kis tarah nai zindagi hamari charan se za- 
hir hoti hai. 

I. Ham apni zat se murde hain ; yane, Khuda ki zindagi ham men 
nahin. Ibtida men aisa tha ; kyunki Khuda ne admi ko apni surat 
par banaya tha ; aur jaisa wuh zmdagi hai, waisa hi us ne admi ko bhi 
paida l\iya, ki hamesha zinda rahe. Lekin gunah ke sabab admi kf 
asli siirat bigar gai ; kyunki maut dunya men ai, aur haraara badan 
fani ho gaya. Lekin na faqat yih, balki riihani zindagi bhi, jo sirf 
Khuda ke milap se hasil hoti hai, barbad hui ; kyunki gunah ke sabab 
Khuda ne admi ko apne huziir se dur kiya. So ham paid^ish se 
murdon kl manind haiij ; is Hye ki badani aur ruhani maut ham par 
galib hui ; balki ham apni insani tabiat se goya lash ki manind hain ; 
jaisa wuh na phir sakti, na kuchh kam kar sasti hai, waisa hi ham 
bhi apni qudrat se aisa kara nahin kar sakte, jis se Khuda ko razi 
karen. Is liye wuh sabhon ko, jo sachchi tauba nahia karte, aur us 
ki taraf nahin phirte, murda thaharata hai; jaisa likha hai, ki Ai sone- 
wale, jag.aur murdon men se uth, ki Masih tujhe roshan karega. Khu- 
da ne tumhen bhi, jo taqsiro|i aur gunahon ke sabab murde the, zinda 
kiya. 

Par na faqat Khuda ka kalam, balki bamare kam bhi, jab tak ham 
naya janam na pawen, gawahi dete hain, ki Kliuda ki zindagi ham 
men nahin ; kyunki ham us ko dil o jan se piyar nahin karte, balki 
sirf dunyawi chizon ko mante, aur un ko dhiindhte ; aur tariki ke 
kam, jo maut ko pahunchate, karte hain. So jab tak ham gundh 
men hain, maut men bhi rahte hain. 

II. Is waste zuriir hai, ki ham Isa Masj'h ke sath ji uthen, ki jaisa 
wuh salib par marke phir ji utha, waisa hi hameo chahiye, Ki gunah 
kl maut men na rahen, balki ruhani zindagi ke hye ji uthen, aur 
nai waza se guzran karen. Khuda ka kalam dil ki is tabdili ko naya 
janam aur ji uthna zahir karta hai. So aisi tabdili hamen zurur hai ; 
is liye ki ham is ke siwa Khuda, ki badshahat men dakhil nahin ho 
sakte hain ; kyunki gunahgaron ko Khuda ke sath, jo nek aur pak hai, 
kuchh mel nahin. Is liye agar ham chahen, ki Isa Masih ke sath us 
jahan men jiwen, to lazim hai, ki ham is dunya meij us ke sath ji 
uthen, aur marne ke liye gunah ke bande na ho rahen. Aur Khuda 
chahta hai, ki ham aisa karen, jaisa Kalasion ke maktilb men likha 
hai, ki Tum apne azvi, jo zamin par hain, [un ke kamog ko,] yane ha- 
ramkari, aur hapaki, aur shahwat, aur buri khwahish, aur lalach, jo 
butparasti hai, halak karo. Ek dusre se jhiith na bolo ; balki purcinl 
kho ko us ke kam samet phenko ; aur nai kho ko, jo danai men us ke 
Bani ki surat par bani hai, pahino. Aur Afsion ke khatt men bhi 
likha hai, ki Garaz, ai bhaio, jo kuchh sach hai, aur jo kuchh munasib 
hai, aur jo kuchh nek hai, aur jo kuchh pak hai, aur jo ixuchh dil ke 
pasand hai, aur jo kuchh nami hai ; aur agar aur koi neki, ya aur koi 
khubi hai, sab me^ gaur karo. Jab aisi tabdili ham men sabit hui, to 
ham dunya ke liye marke Masih ke sath ji uthe haifl. Purani chizea 
guzar gaioj aur sab kuchh naya ho gaya. 



204 RlTH^Nr ZINDAGr. 

Lekin ham kis tarah gunah ki maut se ji uthen ? Yih apni hi qud- 
rat se nahi'n ho sakt?^ ; kyunki jaisa murde apne tain jila nahi^ sak- 
te, waisa hi ham bhi apni qudrat se I'sa ke sath ji nahi'n uth sakte. 
Sirf Khuda is kam ko, jo nai paidaish hai, karta hai; kyi'mKi wuh apni 
marzi ke muwafiq hameu chahne aur karne ki tiisir deta hai. So agar 
ham chahen, ki Masih ke sath ji uthen, to chahiye ki ham Khuda ki 
minnat karerj, ki ham^re andar pak dil paida kare, aur ek mustaqim 
ruh hamare batin men cUle, taki ham gunah se azad hoke neki ke 
bande ho rahen. Khuda yaqinan aisi dua ko qabul karega ; kyi'mki 
wuh nahia chahta, ki koi gunahgar mare ; balki chahta hai, ki wuh 
gunah se baz awe, aur jiwe ; aur jo aisi dua men sust na howeo, 
Khuda ki Riih ke wasile apni batini kho men bare zorawar ho jaenge, 
aur karail insan, yane Masih ke kamdl qadd tak paunchenge. 

III. Jab koi Masih men navci makhluq ho gaya, wuh dunyawi 
chizon ki nahin, balki asmani chizon ki talash karta hai ; chunanchi 
Puh'is hawari ne hkha hai, ki Agar turn Masih ke sath ji uthe ho, to 
upar ki chizon isi talash karo, jahaij Masih Khuda ke dahine baitha 
hai. Jaisa ham phal se jante hain, ki darakht achchha hai, ki nahin, 
waisa hi admi ke kamon se zahir beta hai, ki wuh gunahon men mur- 
da, ya Masih ke sath zinda hai. We, jo gunahon men murde hoke 
jismani hain, sirf jismani chizon, yane daulat, izzat o hurmat, aish o 
ishrat, wagairako chahtc hain. Jiekin jo zindehain, so ruhani hoke 
in chizon ko nachiz jante, aur kamil chizon ki, jo asman par hain, 
talash karte hain ; aur I'sa Masih ki nasihat par araal karte, jis ne far- 
maya hai, ki Mai apne waste zamin par jama na karo, jahan kira aur 
zang kharab karta hai, aur chor sendh deke churate hain. Lekin mal 
apneliye asman par jama karo, jahan na kira, na zang kharab karta hai, 
aur na chor sendh deke churate haio. LcKin aisi qimati chizen is 
dunya men nahin hain, balki upar se milti hain ; jaisa Yaqiib hawari ne 
likh^, ki Har ek nek bakhshish aur bar kamil inam upar hi se hai, aur 
nuroQ ke Bap se utarti hai. Is liye we log, jo Masih ke sath ji uthe 
hai{i, ruhani chizon ko dhundhte haiy, aur apne Khudawand fsd 
Masih ki taraf, jo Khuda ke dahine baitha hai, phirke usi se dua 
mangte hain, ki Ham ko har chiz, yane har tarah ki ibrataur danai se 
daulatmand kar, taki hamare dil iman, aur mahabhat, aur ummed se 
bhar jawen, aur ham har ek nek kam men kamil howen. Aur khass 
kar we Khuda se yih dua mangte hain, ki wuh apne wada ke mutabiq 
Ruh-ul-Quds, jo sab niamaton se achchhi aur bari niamat aur hamari 
miras pane ka baiana hai, hamen inam dewe. 

Aisi chizon ki we, jo I'sa Masih ke sath ji uthe hain, talash karte 
hain. Wuh, jounko nahin dhilndhta, agarchi is dunya men bara 
maldar hota, aur mihin poshak pahinta, aur roz roz shan o shaukat se 
aish karta, lekin wuh nihayat garib hai ; is liye ki jaW marega, sab 
chizon ko chhor j^ega, aur lachar hoke Khuda ki adalat ke takht ke 
huzur khara kiya jaega. Lekin wuh, jis ne upar ki chizon ko paya 
hai, agarchi is dunya men maldar nahin hota, taubhi bara daulatmand 
hai ; kyvinki wuh aisi chizon aur kha/anoQ ka malik hai, jin ko chor nahifl 
churaweg^, aur jinhcQ maut bhi us se juda na karegi. So us ke ^ha- 



SHARrAT KK KHULASA. 2(^5 

zane baqi rahenge, aur wuh un se arasta hoke ad^lat ke roz sharminda 
na hoga. 

Is liye, ai piyaro, dunyawi chizon kf, jo sab guzar jaengi, taUsh na 
karo ; balki Pulus hawari ki nasihat manke upar ki chizen dhundho, 
jahan Masih Khuda ke daihne baitha hai. ITpar ki chizon par dil 
lagao ; na un chizofi par, jo zarain par hairj ; kyunki duny^ guzarti hai, 
aur us kl hirs bhi > lekin jo Khuda ki marzi par chaltd, wuhi hamesha 
rahta hai. 



XXXII. 

SHARfAT KA. KHULA'SA. 
Rev. a. Kreiss ki' tasni'f. 



Jab Farhion ne sund, ki Tsd ne Zdddqton ko Idjawdh kiyd, tve ek jagah 
jama hue, aur ek ne un men se, jo kdtib thd, us ki dzmdish ke liye 
sawdl karke kahd, ki Ai ustdd, shariat men hard hukm kaun sd hai? 
tsd, ne use kahd, ki Khuddwand ko, jo terd Khudd hai, apne sdre dil 
se, aur apnf sdrijdn se, aur apnt sdrtaql se piydr kar. Pahld aur bard 
hukm yih hai ; aur dusrd, jo usljki mdnind hai, yih hai, ki Td apne pa- 
rest ko aisd piydr kar, jaisd dp ko kartd hai. Yihi do hukm sdrt 
shariat, aur sab nabion kd khuldsa hain. — Mat! 22 : 34 — 40. 

Hama'rb Khudawand fsa Masih ne is bat se zahir kiya, ki shariat 
meo bara hukm kaun sa hai. Is nasihat ka sabab yih thd, ki Farisi- 
OQ meo se ek ne ^ke us se puchha, ki Shariat men bara hukm kaun 
si hai ? Katib, jo shariat ko sikhdte the, hukmoQ men farq karte — 
ek ko bara, ek ko chhota zahir karte the ; lekin is par ki sab hukmoQ 
se bara kaun sa hai, muttafiq na the. Pas, unhon ne jab yih suna, 
ki I'sa ne Zadiiqion ko, jo qiyamat ke munkir the, lajawab kiya, to us 
ki danai par taajjub karke chaha, ki wuh batawe, ki shariat men kaun 
sa hukm bara hai. Tab Tsa ne jawab meo kaha, ki Khudawand ko 
jo tera Khuda hai, apne sare dil se, aur apni sari jan se, aur apni sari 
aql se piyar kar. Farisi ne is jawab ko achchhd aur barmahal j^nkar 
Isa se kaha, ki Kya ^hub, ai ustad, tii ne tach kaha ; kyunki Khuda 
ko sare dil se, aur sdri jan se, aur sari aql se piyar karna, aur apne 
parosi ko apni manind aziz rakhna, sari sokhtani qurbani aur zabaih 
se bihtar hai. 

Pahle hukm men farmaya hai, ki Tu Khudawand ko, jo tera Khudd 

hai, apni sari quwat se piydr kar. Har admi kisi chiz ko piyir kartd 

hai ; aur hamen chahiye, ki mahabbat rakhen aur mahbub howen ; par 

pahle hukm men yih farmaya hai, ki ham khudawand ko, jo hamard 

R 



206 SHARr^T KA KHULASA. 

Khuda hai, sab chizon se ziy^da piyar kareo ; isl sabab wuh, jis ka dil 
na Khuda ki, balki sirf makhliiqat ki taraf mail ho, gunah karta hai. 
So hameo zurur hai, ki ^huda ko sab chizoQ se ziyada piyar kareo » 
kyunki wuhi is laiq hai, is Hye ki wuh sari chizon ki khahq aur nigah- 
ban hai, aur hamen har chiz us kl mihrbani se milti hai ; kyiinki 
"wuh sab nek aur kamil niamaton ka bakhshnewalahai ; aur har kisi 
ko, jo us se dua mange, deta hai. Ham sab us ke hath se kapre aur 
^hurak, aur har chiz, jo badan ke waste zurur hai, pate hain ; par 
wuh na faqat hamari jismani, balki ruhani zururiyat ki bhi khabardari 
karta hai ; kyunki jab tauba karen, gunahon ki muafi bakhshta, aur 
apnd Pa|j: Riih hamen deta hai, taki wuh hamari rahnumai aur madad 
kare. So is taur par ham roz roz jismani aur ruhani niamateij pate 
haio ; aur jis siirat men ham un ko, jo ham se dosti rakhte, aur hamea 
achchhi chizen dete, piyar karte haio, to wajib o lazira hai, ki ^^huda 
ko, jo harek chiz, jis ke ham muhtaj haio, kya j^n, kya badan ke liye 
marahmat karta hai, un se bahut ziyada piyar karen. 

So ham apni mahabbat kis taur par zahir kareo ? Faqat zdhiri tarah 
se nahin, balki sare dil se. Dil hamdri aql, aur andeshon aur khwa- 
hishon ki jagah hai ; lekin we bure hain ; kis wdste, ki hamare dilna- 
pak hain ; jaisa Tsa Masih ne kah^i, ki Bure ^^:hiyal, aur khun, aur 
zina, aur haramk^r-an, aur chorian, aur jhuthi gawahian, aur kufr dil 
se nikalte hain. Aise dil mea Khuda ki mahabbat nahin ; is liye zurur 
hai, ki ham az sar i nau paida hoke Khuda ki taraf rujii ho wen ; 
kyunki wuh hamare dil pak saf kar sakta hai. Jab hamara dil gunah 
se pak saf hoke sirf usi ki taraf m^il ho, aur ham yih irada rakhen, ki 
ham sab chizon se ziyada usi ko piyar karen, tab ham dil se use piyar 
karte hain ; aur jab hamare sare khiyal aur fikr Khuda ki taraf muta- 
wajjih howen, tab sdri jdn se us ko piyar karte haiQ. Jan goya ande- 
shon ka chashma aur adat ka maqam hai ; is liye agar ham Khuda ko 
tamam koshish aur mahabbat se piyar kareo, to ham apni sari jan se 
us ko piyar karte hain, aurDaud ki tarah kah sakte hain, ki " Jis tarah 
se hirani chashme ke pdni ki nihayat piyasi hoti hai, waisa hi men' 
jan teri nihayat piyasi hai." Jab aql ki sab quwaten Khuda ki buzurgl 
aur tarif karne meo mashgul rahen, aur ham sab kuchh, jo karte 
hain, Khuda ke nam se karen, tab ham apni s^ri aql se Khuda ko piyar 
karte haio. Pas, hameo munasib hai, ki use is tarah piyar karen ; 
kyunki us ne farmaya, ki ham aisa karen ; aur wuh is laiq hai, is liye 
ki wuh bhi hamen piyar karta hai. 

Aur us ne apni bari mahabbat is se z^hir ki, ki apne eklaute Bete ko 
dunya men bhejd, tdki us ke wasile se najat pawen. Daud badshih 
aisa shakhs tha, ki jis ne ^^huda ko dil, o jan, aur aql se piyar kiya. 
Us ne Zabur men likha hai, ki " Ai Khudawand, asman par kaun ha', 
jo mera hai, magar tii ? aur zamin par koi nahio, jis ka maio mushtaq 
hiin, magar tu. Jab mera jism aur mera dil ghat jawe, to tii, ai 
ll^huda, mere dil ka but^, anr mera abadi hissa hai. Tii men' quwat 
hai ; maio tujhe dil se piyar karta hiin." Yiin hi Pulus haw^ri ne 
bhi Khuda ko piyar kiya hai ; jaisa i<i us ne Rumion ke maktiib men 
likha hai, ki Mujhe yaqin hai, ki na maut, na zindagi, na firishte, na 
sardar aur zorawar ri'ihen, na hai, na ^yanda ke majare, na bulandi, na 



SHARfAT KK KHULASA. 207 

pasti. na aur kol chiz ham ko Khud^ kl us mahabbat se, jo hamdre 
j^hudawand Tsa Masih meo bai, jud^ kar sakegi. So aisi mahabbat 
Masih ke sachche shagirdos men hai ; kyunki J^J^huda ki mahabbat 
Ruh-ul-Quds ke wasile se un ke dilo^j meij bhar jati hai ; aur ^^hu- 
da ki mahabbat yih hai, ki ham us ke hukmon par araal karen ; aur 
us ke hukm kuchh bhiri nahin haio. So jab tak ham us ke hukmoij 
ko na m^neo, us ki mahabbat ham men nahin ; aur ham ko chdhiye, 
ki us se dua mangen, ki wuh apni Riih ke wasile se hamare diloQ ko 
mahabbat se bhar devve, aur hamen us men kamil kare. 

Dusrd huJcm/]o pahle ki manind hai, yih hai, ki Apne parosi ko 
ais& piyar kar, jaisa ap ko piy^r karta hai. Yih donon hukm aise 
baham mile hain, ki ek dusre se juda nahio ho sakta ; kyunki mumkin 
nahin ki ham Khudd ko piyar karen, aur paros^I se dushraani rakheo ; 
is liye ki jis ke dil mcQ Khuda ki mahabbat hai, wuh apne parosi ko bhi 
piyar karta hai. Ab zuriir para, ki jaisa Khuda ne bari mahabbat se ham 
par rahm kiya, aur karta hai, waisa hi ham bhi un par, jo hamdri madad 
ke muhtaj haio, ^|:hushi se rahm karen ; chunanchi Yuhanna hawiri 
ne likha hai, ki Agar koi kahe, ki main Khuda ko piyar karta hiin, 
aur apnebhaise dushraani rakhe, tojhutha hai; ki agar wuh apne 
bhal kc, jis ko dekhta hai, piyar nahin karta, to Khuda ko, jise nahiQ 
dekhta, kyunkar piyar kar sakt^ hai r Ham ne us se yih hukm paya 
hai, ki jo kol ^huda ko piyar karta hai, so apne bhai ko bhi piyar 
kare. Jab ham Khuda ko piyar karte, aur us ke hukmon par chalte 
hain, to yaqinan us ke farzandon ko bhi piyar karte hain ; is se zahir 
hai, ki wuh, jo Khudi se mahabbat rakhti hai, apne parosi ko bhi 
piydr karta hai ; aur hamare parosi na faqat rishtadar, aur dost dshna, 
aur we, jo ham se neki karte hain, balki bar admi, kyadost, kya dush- 
man, jo musibat men giriftar hoke haraari madad ka muhtaj ho, 
hamara parosi hai. So hamare Khudawand I'sa Masih ne is ko sabit 
kiya, aur kaha, ki Agar turn unheo, jo turahen piyar karte hain, piyar 
karo, to tumhari kya fazilat hai ? Gunahgar bhi apne doston ko piyar 
karte hain. Aur agar turn un se, jo turn se neki karte hain, neki 
karo, to tumhdri kya fazilat hai r Gunahgar bhi aisa hi karte haig. 
Aur agar tum unhen, jin se phir pane ki ummed hai, qarz do, to tum- 
hari kya fazilat hai f Gunahgar bhi gunahgaron ko qarz dete hain, taki 
us kd badla pawen. Lekin tum apne dushmanon ko piyar aur un ki 
minnat karo ; aur phir pane ki ummed na rakhke qarz do, to tumhen 
bahut phal ho^a, aur tum Allah Taala ke farzand hoge ; kyunki wuh 
nashukrguzaron aur badkaron par mihrban hai ; is waste jaisa tum- 
hara Bap rahim hai, tum bhi rahim ho. Wuh sab ke liye bhala, aur 
us ki rahraat siri khilqat par hai. Wuh apne suraj ko badon aur 
nekoa par tab karta, aur rastbazon aur uaraston parmeoh barsata hai. 

Ham ko zurur hai, ki bar kisi se dosti o mahabbat rakhen, aur jab 
koi musibat men pare, to yih na puchhen, ki A'ya wuh dost hai, yd 
dushman r balki jaisa Khuda sabhoo par rahm karta hai, waisa hi ham 
bhi us par rahm kareo. Chunanchi us ne farmaya hai. ki Tu apne 
parosi ko aisa piyar kar, jaisa ap ko karta hai. Zahir hai, ki koi apnd 
dushman nahig ; kyunki jab hamara bhala hota, |^hush bote; aur jab 



20t SABAB KI JIN SE DUNYA MASfHr MAZHAB 

tasdia pdte gam gin hoke chahte hai©, ki auroQ se tasalll o madad p5- 
wen ; lekin jais^ ham chahte haic, ki log ham se kareo, ham ko bhi 
waisa hi un se karna munasib hai. Is hye ham ko chahiye, ki na faqat 
apneparosi kd nuqsan na karen.balki us ke hye bihtari chaheo. Par 
aisi mahabbat un ke siwa, jo Ruh-ul-Quds ke wasile us se bhare hai^, 
kisi mefi nahiQ ; we hi Masih ke sachche shagird hain, jaisa ki us ne 
kaha, Agar tum ^pas merj piy^r karo, to us se sab janenge, ki turn mere 
shagird ho. Jo is dunyd men har admi ko Khudd ki mahabbat hoti, 
aur har ek apne parosi ko aisd piyar karta, jaisa ap ko karta hai, to ky^ 
khiib hota ! Us waqt ham duny^ ko aisi jagah ?e tashbih de sakte. jo 
wirdn auTiijar maqara tha; phir ^shushnuma b% banaya gaya. Par 
we, jo is hukm ko mante, thore hain, ki Tu apne Khudawand ko, jo ter^ 
Khuda hai, apne sare dil se, aur apni sari jan se, aur apni s^ri aql se piyar 
kar ; aur apne parosi ko aisa piyar kar, jaisa ap ko karta hai. So kis 
waste adalat ke roz bahut log halak ho jaenge ? Jawab yih hai, ki 
Unhoo ne mahabbat nahirj rakhi. Sach hai, kijinhoo ne sakht-dih'se 
rahm aur mahabbat nahiQ ki, we bhi rahmat na pawenge ; chananchi 
likha hai, ki " Jis paimane se turn ne paim^ish ki, usi se tumh^re hye bhi 
paimaish ki jaegi." Is se zahir hai, ki faqat we, jo mahabbat rakhte 
hain, fazl ke waqt ke live achchha bij bote hain ; kis waste, ki we 
shariat ko pura karte hain ; kyimki yihi do hukm, yane Khuda ko, 
aur apne parosi ko piyar karna, sari shariat aur sab nabioQ ki kit^boQ 
kakhul^sa hai. 

Is liye hamen munasib hai, ki ham na lafzi aur zubanl, balki haqiqi 
aurtahqiqi mahabbat rakhen ; aur yih bat bhi manen, ki mahabbat ke 
siwa kisi ke qarazdar na raho. Jo dusre se mahabbat rakhta, wuh sha- 
riat ko piira karta hai ; kyunki yih hukm jo haio, ki tu zina na kar.qatl 
na kar,jhuthi gawahi na de, lalaeh na kar, ya jo koi aur hukm hai, sab k^ 
khuMsa is bat men hai, ki tu jaisa ap ko waisa parosi ko piyar kar. 
Mahabbat parosi se kuchh badi nahin, karti ; is liye shariat mahabbat 
sepuri hoti hai ; aur wuh jo mahabbat meQ rahta, Khuda meo rahta 
hai, aur Khuda us men. Faqat. 



XXXIII. 

SABAB KI JIN SE DUNYA MASmf MAZHAB SE 

DUSHMANJ RAKHTf HAI. 

Rev. J. Wilson ki' tasni'f. 



Aur siiri qaumen turn se mere ndvi ke waste dushmant rakhenge. — MatJ 
24: 9. 

Koi', jo Masih ke ahw^ ko Injil meQ parhe, aur }^hiib us par gaur 



SE DUSHMANI RAKHtf HAI. 201> 

kare, albatta apne dil mea samjheg^, ki sab koi us ki sari baton aur 
kamon se khush honge, aur us ke sare pairauon ko mubarakbad 
kahenge ; aur we pahchanenge, ki Masih pak aur be aib aur gunah 
aur badi se raubarra tha, aur bar kisi se neki aur bhalai karke pbira 
karta tha. Jahan kahln jata, tahan bani Adam ki bihtari hi men 
mashgul rahta tha, aur kisi ek shakhs ki badi ya bad khwahi hargiz 
na ki. Us ki bar ek bat mihr, aur mahabbat, aur shafaqat, aur mu- 
laimat se bhari thi, aur us ka bar ek kam rasti aur bhaMi ka tha. To 
kaun apne dil meo ^chiyal karega, ki koi insan us se adawat rakheg^, 
yd us ki khatir us ke pairauon se dushmani rakhega r 

Lekin Masih ne, jo shuru se akhir tak dekhta hai, jo insan ke dil se 
waqif hai, aur ihtiyaj nahio rakhta, ki koi insan ke hal ya mansubog 
par gawahi de, age se apne shagird aur pairauon ko is bat par rauttala 
kiya. Us ko achchha nahin laga, ki we is haqlqat se bekhabar rahefl ; 
kyunki wuh janta tha, ki we apne tajriba i tal^h se malum karenge, 
ki duny^ un se dosti ya milap kar nahin sakti. Aur us ne us ka sabab 
bhi baydn kiya, jo thori der bad mazkiir men awega. liahut log apne 
apne dil men Yahiidion ke kahin aur sardarou ki, jinhon ne us se 
adawat rakhi, aur use masliib kiya, shikayat karte ; aur khiyal karte 
haia, ki agar maijj us waqt hazir hota, to un ka sharik nahifi hot^ ; 
taubhi agar we apne apne dil ko aur thora sa janch lete, to apne hi 
dil men usi addwat ki jar ko pate. 

Ab zara sa daryaft kiya chahiye, ki sabab kya hai, ki Yahudion ne 
Masih se aisi dushmanrrakhi, aur dunya aj tak us ke pairauon se 
dushmani karti jati hai. 

1. Pahld aur bara sabab wuhi hai, jo Masih ne ap apne sh^girdon 
se bayan kiya, yane " Agar dunya turn se dushmani kare, to turn jano, 
ki us ne turn se age mujh se dushmani ki. Agar turn dunya ke hote, 
to dunya apnon ko piyar kartI ; par is liye ki turn dunya ke nahin, 
balki main ne tumhen dunya se intikhab kiya, is waste dunya turn se 
dushmani karti hai." Masih ne, jab Yahudiya men zuhur kiya, tab 
un ke dini aur dunyawi sardaroo ko zalim, aur zar dost aur khud 
garaz, aur bahuteri nafsani aur buri adaton par amal karte p^yd. 
Unhofi ne sari dini aur dunyawi izzat, aur martabat, aur manfaat bhl 
apne hi hathon men rakhi, aur auron par bhari bhari bojh lade, jin ke 
uthaae men we ap apni ek ungli bhi nahiQ lagate the. Unhon ne 
Tauret ko apne pas rakha, lekin apni aur bapdadoo ki hadison se us 
ke mazmun ko chhipaya, aur aisi tadbir thahrai thi, ki awamm jitni 
mihnat aur kharch karen, apne apne gunahoQ ke dafaiye ke liye, itn^ 
nafa sardaron aur izzatdiirou ko howe. Masih rasti aur sachai ki ruh 
se un ki dagabazi aur hilon hawalon, aur hadison ki batalat aur baha- 
non ko bayan karke haqiqat i hal ko ashkara karta tha ; aur sdf saf si- 
bit kiya, ki aise hilon aur bahanoij se we asmani badshahat ke darwaze 
ko band karte, aur na ap us men dakhil hote, na auroa ko us meQ. 
dakhil hone dete the. We rafta rafta jan gae, ki agar yih sha^jhs 
jita rahe, aur sab kahin is taur par talim deta rahe, to hamara 
nafa aur nekndmi, hamari izzat aur martabat jaldi jati rahengi. 
Zurur se zurur ham kisi tadbir se us ko ru i zarain par se utha dalen, 
us se peshtar ki dunya us ki pairawi ikhhtivar kare. Apne nafa, aur 
Rr 



210 S.VBAB KI JIN SE DUNYA MASfHr MAZHAB 

neknami, aur izzat ke fikr se un ki ^nkhen mund gain, yahan tak ki 
we us ki chal chalan, aur namuna, aur tali'm ki haqiqat ko daryaft 
nahin kar sakte the. So unhon ne aram ya rahat ko qabul nahi'a 
kiya, jab tak ki kisi tadbir ya bah^ne se use salib par khi'nchwi na 
liy^. 

Aur bad us ke maslub hone ke, us ke hawarin us ke naqsh i qadam 
par chalte the. We rastl aur sachai se talim dekar chhoton barog 
ke ^ge gunah ki ain badi aur fehararat ko zahir karte rahe ; aur sab- 
hon ke hye najat ki ek hi r^h aur ek hi tadbir batate rahe ; vane, bar 
ek qism aur bar ek darja ke gunah ko chhorna, aur Masih ke kafare 
par bharosa rakhna. Ahlidunya is tadbir ko sakht aur mushkil 
samajhte hain, aur us ki bardasht kar nahin sakte. 

Masihi mazhab dunya raea akela, aur sab raazhabon se alag rahtd 
hai. Jitne mazhab, ki dunya men jari hue, ya jari ab hain, un sab- 
hoQ men kisu tarah ki tadbir hui, jis se un ke pairau nafsani khwa- 
hishon men rahne pawen ; — aisi koi tadbir, ki kisl tarah ka jarimana 
dene se, yane panda logon ko paisa kauri dene, ya khairat dene, yd 
hajj ya tirath men mihnat aur kharch karne se, ya nahane se. ya kisu 
tarah ke rit aur rasm ke bajdlane se, admi apni nafsani ^thwahish par 
chalne pawe. 

Aur un ki kitabon men Khuda ki sifaten, jo mazkiir meri ati hain, 
admion ki sifaton ke muwdfiq banaijati hain. Yane un men bhah' 
buri, pakizagi aur napaki, qiiwat aur kamzori sachchi aur jhuthi 
mili hui hain. 

Lekin din i Masihi un sabhon se alag hai. Us men koi tadbir 
nahio hai, ki jis se koi admi apni nafsdni khwahishon ke uzr karne, 
yd un par chalne pawe. Sabhon ke hye ek hi hukm hai, yane " ba- 
gair dill, batini pakizagi ke namumkin hai, ki koi Khuda ko dekh 
sake" — aur " Tum pak hoo, kyunki main pak him, Yahowah tumhard 
Khuda farmata hai." Aur yun kisi darje ya kisi tarah ki nafsani 
napdk khwahish ka uzr ya ijazat hargiz hath nahin ati. Isi liye ahl 
i dunya us se bezar bote hain, aur use ek mazhab i sakht aur anmel 
thahrate hain. 

Hawarion ke waqt se leke tin sau baras ke arse tak Masihi mazhab 
purab pachchhim, uttar dakkhin ke mulkon men barhtd phailta chaM 
gaya. Un sab mulkon ke rajd, baduhah, umara, ahl i iqtidar sab ke 
sab us se adawat rakhte the, aur use dabane aur mitane chahte the. 
Un i\i raiyat sab kl sab butparast hokar ek ek mulk ya zila men apni 
apni khushi par dewta aur devidn banati thi, aur jis tarah ki rit aur 
rasmon se chahti, un ki piija karti thi. Aur jahan jahafl Injd aur 
Masih ke pairau phailte aur maujiid bote the, logon ne unhen kahd, ki 
"Tum hamare dewtoQ ko m.ano, aur un ki puja men sharik hoo, to 
ham bin tumhare manenge, aur tumhari piija men shank honge. 
Dunya mazhabon, aur dewton, aur mabiidoii se bhari hui hai. Tum log 
kahe ko un sabhon se alag rahte ho, aur un sabhon ki ninda karte 
ho }" Masihion ko faqat ek hi tarah ka jawab dene ki ijazat thi, 
yane " Ham aisa kar nahin sakte hain. Pakizagi napaki se kya 
mel rakhti hai ? Sach aur jhiith men kya milap hai ? Bhale bure meo 
kyi muwafaqat hai.^ Ham Khudawand ke aur de won ke piyale k is 



SE DUSHMANr RAKHTf HAI. 211 

tarah plenge ? Turn apne dewtoQ aur devfon ko chhoro ; ham^re 
^ihuda ki sifaton ko admiou ki banSi hui chizon par lagane sebaz ao ; 
apnl be mauqa n't aur rasmon ko chhoro ; apne apne sare gunahoo, 
aur bad chah', bad jthwahi, nafsani, ghinaune kamon se, jo tumhari 
dewton ki pujd men mustamal haio, pachhtao, aur dil ki sidhai aur 
durusti se hamdre fidakar Masih par iman lao ; to ham tumhare sath 
Khuda hi ki ibadat aur hukmbardari men shank honge," 

Lekin butparast hargiz aisi sharton ko qabul kar nahi'o sakte. We 
bezar hoke kahte the, " Kya ham apne bapdadon ke mazhab ko 
chhorenge, aur apne buzurgon ke tariqe ko behurmat karenge f Kya 
ham apne dewton ki rah se, jo sahaj hai, aur un ki puja se, jo hamare 
dil ke muwafiq hai, baz awenge, aur tumhare tariqoij ko, jo sakht 
mushkil haio, ikhtiyar karenge ? Nahio ! agaj* tum hamare dewtog 
ko mano, aur hamari puj^ men shamil ho, to bhala ; aur nahin, to 
ham tumhea saza denge, aur tang karenge, yahaij tak ki tum unheo 
qabul karne cbahoge." Aur Masihion ki chdl chalan bhi unhea shar- 
miti thi. ICyunki butparaston ke darmiyan shahwat, lalach, chori, 
jhuthi qasam, jhuthi gawahi, galian, bad khwahi, bad goi, kina, dah, 
jhagre, qaziye — bar ek buri bat aur bura kam jaiz aur jari bhi tha. 
Aur Masihi aise sab kamon se pare rahte, aur unhen tadib aur ilzam 
dete the. Pas, isi sabab se ahl i Masih jia mulk men maujiid the, 
satae jate, aur jitni tarah ke haulnak dukh aur iza aur taklifon se, ki 
un ke dushman ijad kar sakte, hazaroii aur lakhon jan se mare jate the. 
Lekin we injil se aur Masih hi ke namune se sabr aur bardasht karna 
sikhte, anr maut ke dukhoij men sambhale jate the. Aur jahao do 
char, ya das bis admi, itne hazaron ke ru ba rii azmae jate, aur jan se 
mare jate, tahan un ki nek chali, aur sabr, aur safai, aur iman ki qu- 
wat maut ke ^hatron men saikaron ke dilon ko qail karti thi, ki yih 
din sachcha hai, aur Khuda ki taraf se ; aur unhon ne bhi us mazhab 
ko ikhtiyar kiya. Aur yun hi yih kahawat jari ho gai, ki " Dindaroij 
ka khun kahsiya ka tukhm hai." 

Aur qarib tin sau baras ke arse men, jab mulkoQ ke raja, aur bad- 
shah, aur umara, aur ahl i iqtidar, sab ke sab mutaffiq hokar Masihi 
mazhab ko satane, aur dabane, aur nest nabud karne ki koshish meg 
the, yih sataya aur dabayd hua mazhab yahan tak barha, aur phail 
gaya, ki Kanstantin shahanshdh i Rum ne pabchana, ki Masihi log 
un ke dushmanon se shumar men ziyada ho gae hain, aur mere liye 
nafa hoga, ki mai^ bhi un ki khatir Masihi ho j^un. 

Us waqt se leke aj tak din i Masihi Yurap ke mulkoQ men phailta 
aur jari hota chala jata hai. Lekin bar waqt din i Masihi admioy se 
pak aur kamal matabiat ka dawa karta hai, aur kisu tarah ki ndpaki 
ya nafsani aur naqis tabidari ka uzr nahin manta, balki bar ek qisra ke 
nuqs aur napiki ko mana karta, aur mujib i halakat thaharata hai; isi 
liye bar ek admi, jab tak apni zati halat men rahta hai, us se adawat 
rakhta hai. Har ek larka, jo dunya men paida huta, so gunah se 
haml men liy^ jata, aur gunah hi men paida hota, aur jab tak zati 
halat meo rahta, aur nauzada na hota, tab tak zurur wuh Injil aur 
Masihi din ko apna dushman aur ilz^m denewala samjhega, aur us ki 
taraf pith pherkar kisi mazhab, ya tariqe ko dhundhega, jo us ki 



^12 SABAB KI JIN SE DUNYA MASTHf MAZHAB 

isamzori, aur n^pdki, aur naqis tabidari k^ uzr karke use qabul karega. 
Jab kisi idmi ka dil Khuda ki taraf se is qadr raushan kiya jae, ki 
Injil ki haqiqat ko pahchane, aur us ki salamati aur najat ke live laiq 
aur kamil taiyari, jo Injil men hai, bujhe, aur Riih i Pak ke wasile se 
nauzada howe, tab apni dushmani chhorkar Injil ki dawat ko qabul 
karta hai. Lekin wuh jaiita hai, aur usi din se leke apne tajribe se 
pahchanta hai, ki dunya ki dosti mujh se jati rahi hai, aur age ko 
dunya mujh se dushmani rakhegi. 

2. Dusrd sabab ahl i dunya ki dushmani ka yih hai, ki Injil bar ek 
admi ko zat hi se kulli n^pak aur tabah thaharati hai, aur kuchh neki 
ya bhalai karne ke liye apne ap se be qdwat. Har chand ki bahut 
log ziiban se is bat ka iqrar karte hain, tau bhi jab tak dil zati halat 
men hai, is ko ndpasand aur nagawar janta hai. 

Aur Injil sikhlati hai, ki insan apne amal se hargiz najat ko hasil 
kar nahi'u sakta : aur namumkin hai, Ki koi ap se aisi neki kare, ya 
sawab hasil kare, ki jis ke upar takiya kar sake, ya Khuda ke nazdik 
us ka tazkira bhi kar sake ; kyiinki najat sarasar Khuda ke fazl hi se 
hai Aur yih tallm ins^n ki zati khudbini, aur magriiri ko jagah 
nahin deti, balki use ukhart', aur ura deti hai. Isl liye jo log ki Khu- 
da ki tadbir se nawaqif haiij, aur apnl rasti aur sadaqat ko sabit karne, 
aur usi par kifayat karne chahte hain, us se bez^r howenge. 

3. Aur ek sabab dunya ki adawat ka yih hai, ki din i Masihi istia- 
m-cil meo riihani hai, aur har ek khiyal aur fial ko Khuda ki tabidari 
men dabata hai ; aur bahiri rit aur rasmon ko jagah thorl deta hai. 
Lekin zati insan ki tabiat bahiri rit aur rasmon ko bari aur bhari j^ntl 
hai. Aur wuh nahane, aur dhone, aur taharat, aur dan pun karne, 
aur l^hairat zakdt dene, aur buzurgon ke khilane, cMhe, we zinde, 
chahe murde howen — aur aisi aisi zahiri rasmoQ aur mihnaton ki 
^hwahdn hai, jin ke wasile se we khiyal karte hain, ki itna sawab hasil 
howe, ki Khuda zurur un ke gunahon ko muaf karega, aur unhea 
aziz aur izzatdar janega. Injil ke ru se qasd aur ummaid is qism ki 
Khuda ke nazdik aisi haifl, jaise nak men dhiian, Injil ki tadbir yih 
hai, ki apne amal ke sawab par takiya karne se baz awen, aur Masih 
ki rasti aur sawab i kamil par bharosa rakheg, aur apni chal chalan 
men us iman ke Idiq phal dikhawen. Lekin zati, nafsani insan, us nek 
chalan ke l^ab men, jo imdn ka samara ya phal hota hai, kuchh nahifi 
janta. Wuh aisi rit aur rasmon ka mushtaq hai, ki jin ke baja lane se 
wuh apne liye pun ya sawab jama kar sake ; aur apni wahml neki aur 
saw^b par takiya karke Masih ke fida aur kafare ko haqir janta hai. 

4. Ek aur sabab dunya ki dushmani ka yih hai, ki har ek admi apne 
tain kisii tarah ke mat ya mazhab meo shamil bote samajhta hai. 
Aur dunya ke logoa ne, jo jhuthe aur batil mazhabon mec shamil hain, 
bhale bure ki imtiyaz Karne ki taqat ko kho diya hai. Un ke zihn 
aur tamiz un kitaborj se, jo bhale bure ka faraq nahin karti hain, aur 
J^huda hi ki sifaton men bhalai burai ko mila deti hain, yahan tak 
madhosh ho gae hain, ki Injil ke parhne sunne men, un ke liye, na 
maza na lazzat hai. Pas, we us se diir rahte hain, aur us ki pak aur 
^^halis karnewali talim se nawaqif rahte hain. Ya ki jo we use kuchh 
kuchh sunea, parlieo, tau bhi un ki ruhani samajh Shastron aur Pura- 



SE DUSHMANr RAKHTf HAI. 215 

noQ, aur Quran, aur Hadisoc ke sunne se kund ho gal hai, yahan tak 
ki we Injil ki khassiyat aur fazilat ko pahchante nahi'o. Aur agar us 
ki khassiyat aur frizilat ko zara pahchdneo, tau bin' un ke dil men, 
jahkn larkai se jismani, nafsani khwahishen raij ho rahi hain, Injil ki 
khassiyat nagawar malum hotl hai. Yih khilaf i taba hai, ki koi us 
kitab ko, ya us mazhab ko pasand kare, jo us ke dil aur hai, aur cha) 
ko ilzam deta hai. Isi sabab se bahutere Injil se nav.aqif aur diir 
rahte haio. Masih ne un ke hai ko kai?a khuh bayan kiya, jab far- 
mdya, ki " Jo koi bura karta hai niir se dushmani rakhta hai, aur niir 
ke nazdi'k nahin ata, na howe, ki us ke kam zahir howerj ; par jo koi 
bhala karta hai. nur ke pas ata hai, taki us ke kam zahir howen, ki we 
Khuda men kie gae hain." Tnjd har ek admi ke kam par roshni 
chamkati hai ; aur kuchh taijjub nahin, ki we, jo bura karte, aur apne 
dil ki chah par chalte haio, us se adawat rakhte haio. 

5. Aur ek sabab dunya ki adawat ka yih hai, ki ahl i dunya aksar 
samajhte haio, ki najat ki rah chauri hai, aur saliaj se pai jatf ; par 
Injil kahti hai, ki tang hai, aur mushkil se pai jati, aur thore haio we, 
jo us men chalte hain. Ahl i dunya aksar samajhte hain, ki har kisi 
mazhab par chalne se akhir ko ek hi asman mer) pahunch jate hairj. 
Aur kahte hain, ki " sab nahr aur nadian samundar men bahti hain — 
iiya purab, ya pachhim, kya uttar yii dakhin ki taraf se ; — jidhar se 
baheo, sab ki sab samundar mefl, akhir ko ja milti hain. — Aur usi 
tarah se ek mazhab ek mulk ke waste achchha hai, aur dusra mazhab 
dusre mulk ke waste, par jitne mazhab hain, un ke pairau ek hi asman 
men akhir ko pahunch jate hain." Yih butparaston ka dawa aur 
bahana i khassa hai. Lekin Injil ki har ek ayat use jhuthlatl, aur 
urdti hai. Yih sharJi i khilqat hai, ki sab nadion ke pani niche ko 
bahte jawen, aur samundar meo ja milen. Aur tabai rahen bahut 
hain, aur chauri hain, aur sahaj se pai jati haia ; aur sab ke sab jo 
un mcQ jate hain, niche ko bahte chale jate, aur jis taraf se itejahan- 
nam meo j^ milte haiij. Aur ek hi rah hai, jo asman ki taraf jati hai ; 
aur wuh chauri nahin, balhi tang hai ; aur niche, p^ni ke muwafiq, 
utarti nahin ; aur jo jo us par chalne chahe, to ahl i dunya ke sath 
niche ko bahne nahin pata, balki lipar upar akela ek tang aur mush- 
kil aur Jxantila rasta par mihnat karni parti hai. Aur yih jisra aur jan 
ke liye mushkil aur napasand hai. Aur ahl i dunya us se bezar hokar 
kahte haiij, ki chauri, rangin rahon men dil-khush sathion ke sath» 
niche niche bahte jana hameo achchha lagta hai. 

6. Aur ek ^abab jis se dunya ke log din i Masihise dushmani rakh- 
te hain, so yih hai, yane we Hhiyal karte hain, ki gunah faqat bahiri, 
zahirl sh^rarat men hai; maslan zinakari, zulm, aur chori, qaziye, 
jhagre, jhuth bolne men, wagaira. Aur samajhte hain, ki in ka 
dahya aur safai sahaj hai. Lekin Injil dil ki safai bhi talab karti hai ; 
aur batini buri khwahish ko bhi, jo hargiz amal mey lai nahin gai, 
gunah thahrati. Par we, jo Khuda ki shariat ke dawe se naw^qif 
haio, aisi taftish ki bardasht kar nahin sakte. We bez^r ho jate jab 
un ke batini ^hiyal zahir men lae jate, aur maut ke sazawar thaharae 
jate haiQ. 

7. Aur ek sabab, jis se din i Masihi Hindustan raefi nSmaqbul hai. 



214 SABAB KI JIN SE DUNYA MASfHr MAZHAB 

so yih hai. Hindustan ke log aksar Masih ke nam se waqif haio ; 
aur samajhte haiu, ki Masihi mazhab faqat ek raazliab hai, minind 
un ke, jo age Hindustan men maujud the. Hunud samajhte hain, ki 
Masih faqat un ke Vishnu ke saman hai, jis ke bab merj bahut si 
kathaeu hain, ki us ne bhi dunya men autar Hya. Aur ahl i Maham- 
mad samajhte hain, ki wuh faqat ek nabi tha Mahammad ki manind, 
ya us se bhi adna. Is liye we age hi se, aur bina dary^ft kiye apne 
apne dd merj thahar^te hain, ki apne din ko chhorna, auris nae dm 
ko qabul karna, kuchh faida na kareg^. Aur isi hye we Injil aur din 
i Masihi ki haqiqat ko daryaft karne se baz rahte, aur us ki khassiyat 
aur fazilat se nawaqif rahte hain. 

8. Ahl i dunya ki bezari ka aur ek sabab yih hai, ki Angrezon ki 
chal par thokar kh^te hain. Un ko malum nahin — aur jab maliim 
bhi hota hai, us par khiyal nahi'n karte — ki Angrezofi men bahutere 
haio, jo dind^ri ya Khudaparasti ka fikr nahiii karte, lekin apne apne 
dil ki chah par chalte haiy, aur nahaqq aur galati se Masihi kahlate 
hain.. Agar Injil par gaur karte, to pahchante, ki faqat we hi, jo 
Masih ke naqsh i qadam par chalte haio, Masihi hain. Lekin jis ta- 
rah ki we Hindii aur Mahammadion ko un ke kapre ki kiswat se pah« 
chante hain, usi tarah Angrezon ko bhi un ke rang aur kapre ki kis- 
wat se Masihi thaharate hairj. Injil ka qcinun yih hai, ki " darakht 
apne phal se pahchan^ jata hai." Insan apnl chdl »e jana jatd hai, ki 
Masihi hai, ya nahifj. Lekin dunya ka dastur hai, ki us ke kapre ki 
eurat se us ki haqiqat i hai ko thaharawe. Angrezon meo bahutere 
hain, jo Injil ke ru se ahl i nifaq hi thaharte hain. Aur un ka kuchh 
uzr nahin hai. Un ke hai men Injil ki ek kahawat pari hoti hai, ya- 
ne " Buri suhbateo achchhi adatou ko bigarti hain." Unhoa ne ba- 
hut dinotj se Hindu aur Musalrain, aur aison ki suhbat ki hai, aur un 
ki suhbat ne Injil ke asar ko un ke dilon men se dafa kiya hai. Aise 
Angrezou par wuhi ilzam hai, jo agle zamanon men Khuda ne Yahii- 
di04;i ke haqq men kaha, jab we gair qaumon meo phail gae ; yane 
*' Jab we gair qaumon men, jahau we rawana hiie the, da^jhil hiie, 
tab mere muqaddas nam ko napak kiya, jab un se kahte the, ki ye 
H^Chudawand ke log hain, aur usi ki zamin se nikal ie hair)«" Usi ta- 
rah se aise Angrezorj ke sabab se ^^huda ke pak nam aur Injil ki, gair 
qaumou ke nazdik, tahqir ki jati hai. Aur Khuda hi un se is bat ka 
hisab kar lega. Lekin jo jo Injil ko clihor un ki chal par thokar kha- 
te hain, so jan bujhke shiKari ke dam men daurte hain ; to un ka kya 
uzr hai } 

Aur dunya ke log nae aur dakhili Tsafon ki chal par thokar khate 
hain. Yih bhi bari shann aur afsos ki bat hai. Bahut bahut log In- 
jil ko parhte, aur sunte, aur qabdl bhi karte hain, aur muddat tak us 
ke muwafiq chalte haia ; lekin bad us ke we rafta rafta apne pahle 
h^l se gafil ho jate, aur dua mangne men sust ho jate ; apnl chal 
chalan men barabar aur bedar rahna bhul ja^^e. Aur bad us ke ziyada 
talab ke khwahan, aur nashukrguzar aur na^^hush ho jate. Aur jab 
un ka koi dostdar, ya Kalisiya ke amil, un ko salah dene chahefl, to 
bezar bote, aur kurkurana aur shikayat karna shuru karte. Tab apne 
^thiyal raejj kue dete, ki Kalisiya ke dmil hamare shakir hone ke iwaZ 



SE DUSHMANr RAKHTf HAI. 215 

ham ko niche rakhne, aur dabane chahte hain. Aur apni sari haqi'ql 
barakatoG aur niamaton par dhiyan karne ke badle, we apni wahmi, 
aur khud banai hui mushKil, aur takhfon par dhiyan karte, aur unhe^ 
barbate haio. Aur yih bezari bote bote yabac tak barb jati, ki un- 
hen tadi'b dena lazim ata. Tab we kbafa bo karke Masihi din ko 
cbbor dete, aar Kab'siya ki badgoi karke apne dini iqrar ko, aur ahd 
o pairaan ko latarte, aur dunya ke jangal raeo pbirke awara bo jate 
hain. Us balat men we Injil aur din i Masihi ki sacbai aur fazilat 
ke bab men itna jante baia, ki us se juda boke bargiz apne dil meg 
^ram ya rabat pa nabin sakte ; tau bhi un ke dil Masibion se karwa- 
hat aur zabr se yaban tak bbare hue hain, ki un ki badgoi karne se 
baz a nabm sakte. Aur yun apne se, aur Kab'siya se, Injil se, aur 
Masib se, bezar bokar we dunya men awara bote, par hargiz kabi'o 
dram yd rab^t nabiQ pate bain. Is balat men abl i dunya, jo nihayat 
tbokar khane par mustaid bain, kabte haio, ki " Tsai mazhab ka yihi 
pbal bai. Masihi bona nihayat musbkil bai, aur nikala jana sabaj. 
Main apne din merj raha karunga, jaban dil ki taftisb kam bai, aur 
man ke bhaune par cbalna jaiz bai." Kaun bata sakta hai, ki abhi 
Hindustan mea kitne aise bagi aur bargasbta Masihi awara bote haio ? 
— aur Masib un ke wasile se kitne bar " apne dostoo ke ghar megi 
zakhmi bota hai r" 

Yih to wajib nahin, ki nae aur dal^hili Masibioo ki chal men kam^- 
liyat jaldi se dekhne ke muntazar howeij ; ya ki we bar tarab ke 
^bokar khane se azad howen. Balki un ki kamzorioQ ko yad rakhna, 
aur un par sabr karna, aur rub i mulaimat se unhen taHm aur tadib 
dena, aur un ki dastgiri karke sambbalna aur rahnumai karna wajib 
hai. 

Lekin is ke muntazar rahna wajib hai, ki we ilm aur dindari aur 
nek chah, aur Injil ki waqifiyat men taraqqi karen, aur dpas me^ 
ulfat, aur mababbat, aur ham-dili, aur biradarana nigahbani me© 
taraqqi karen. Kyunki ye baten ain dindari ke pable aur zururi pbal 
hain. 

Agle zamanon merj jab Masihi shumar meo kam biie, aur dush- 
manon se gbire rabe, tc dusbmanon ne mutajjib bokar apas mee 
kaha, ki " Dekbo, ye Masihi apas men kaisi ulfat rakhte baiu !" Aur 
jab un ki chal aisi thi, tab Shaitan, aur insan sab milke Masihi din ko 
pbailne aur barhne se rok nahin sakte the. Aur agar Hindustan 
meo Masihi apas meu aisi ulfat rakhte, to un ka mazhab phir aisi 
quwat se barhta aur phailta jata, ki Shaitan aur sare dushman milkar 
use rok nabiij sakte. 

Ab is ke kbatm men meri arzii aur iltimas is ke bar ek parhnewale 
se yih hai, ki apne bai, aur apni chal par kbi'ib gaur kare, ta malum 
kare, ki dunya us se dushmani rakbti bai, ya nahin r Agar dushmani 
rakbti bai, aur use saf zahir kiya hai, to sabab kya hua r Kya Masih 
ke nam ki khatir hua, ya nabirj ? Masib ne apne sbdgirdon ko chita- 
kar khabar di, ki " sari qaumen mere nam ki khdtir tum se dushmani 
karengin" — aur isi sabab se ki we dunya ke nabic, balki us ne unbeg 
dunya men se chun liya tha. Aur Pubis ne injd meo saf khabar di 
hai, ki " sab koi, jo Masib Tsa meo dindari se guzran kiya chahte 



216 MAsra Kr bheren kaun hain ? 

haifl, satae jdenge." Lekin Patras ne usi injll meo shagirdog ko 
chitaya, ki baze apne gunah aur ^chation ke mare tasdia pate, aur is 
meo na fazllat, na faida hai. Usne kah^, ki " Agar tnm gunah karke 
thonke gae, aur sabr kiya, to kaua sa fakhr hai ? Lekin agar neki 
karke dukh pate ho, aur sabr karte ho, to is men Khuda ke nazdik 
fazllat hai; kyiinUi turn isi ke liye bulae gae ho." Pas, harekMasihi 
ko lazim hai, ki khabardar rahe, na ho ki wuh apni ^^hata, aur bhill 
chukou ke bye tasdia pawe ; lekin agar pawe, to Masih ke naqsh i 
qadam par chalne ki ^hatir pawe. Agar turn apni khataon aur bhiil 
chukon ke mare tasdia pao, to ruswai aur sharm, aur harj aur nuqsan 
hi honge. Lekin agar bhalai karke Masih ki pairawi ki ^hatir tasdi^ 
uthate ho, to Injil hi tumhari tasalli yiln kartl hai : — " Agar turn 
Masih ke nam ke sabab se rusw^ ho, to tumhari saadat hai ; kyunki 
jaWl ki aur Khuda ki ruh tum par rahti hai ; wuh un ke — yane sata- 
newalon ke bais se maurid i takflr hai, lekin tumhare sabab se mah- 
mud hai. Aur ^habardar, tum meo se koi qatil, ya chor, ya badkar, 
ya harzagard A^ sa dukh na pawe. Par agar koi Masihi hone ke 
sabab se dukh pawe, to na sharmawe, balki us sabab se Khuda kd 
shukr kare. Kyunki ab waqt a pahuncha, jis meo -Khuda ke khan- 
dan par qahr ki ibtida hogi ; pas, agar ham se shuru hai, to un ki, 
jo Khuda ki injil ke mahkiim nahin, kya anjam hoga ? Aur agar 
s^diq mushkil se bachaya jae, to bedin aur gunahgar k^ thikhana 
kahan } Pas, jo Khuda ki marzi se dukh pate haio, so us ko Khaliq 
i amin janke nekokari karte hiie apni janonko us ke supurd kareg." — 
•' Aur Khuda wafadar hai, ki wuh tum ko aise imtihan meo, jo tum- 
hari taqat se bahar ho, parne na dega ; balki wuh imtihan ke sath 
nikalne ki rah bhi bandwega, ki tum us ki bardasht kar sake." 



XXXIV. 

MASm Kr BHEREN KAUN HAIN ? 
Rev. p. Hcernle ki'tasni'f. 



Mert bheren meri dwdz pahchdntt hain, aur main unhen Jdntd hiin, 
aur we mere ptchhe pichhe chdlti hain, aur maiii un ko hay at i abadi 
bakhshtd hun ; aur we abad tak haldk na howengi, aiir koi unhen mere 
hdth se chhtn na legd.'^—Ynh. 10 : 27, 28 

Ai azizo, jab tak admi tauba na kare, aur Tsa Masih ke nam par imein 

laKe Khuda se na mile, tab tak gunah, aur us ke sabab abaii halakat, 

us ki haqiqi halat hai. 

Is waste we gunahgar, jo tauba nahin karte, Injil men bhatki hiii 

bherey, jo balak hone ke bare khatre aur dar men haiij, kahlate haig. 



MASrH KF BHEREN KAUN HAIN ? 217 

Tsd Ma^ih ne Mati ki injil ke 10 : 6 men apne shagirdon ko yun far- 
maya kai, Turn chalo. Israil ke ghar ki gumrah bheron ke pas jao, 
aur chalte hue khushkhabari do, aur kaho, Tauba karo, kyilnki asman 
ki bad&hahat nazdik ai. Aur Patras hawari ne yun likha hai, ki Ham 
•sab bhatki hui bheron ke muwafiq the, lekin tauba karke apne ach- 
chhe gai-ariye ke pas ae ham; aur yih sachcha garariya Masih hai, 
jo asman se aya, aur apni jan apni bheron, yane gunahgaron ke Hye 
di. So sab gunahgar jab tak tauba na karen, bhatki hui bheron ki 
manind hain. Par un ke galle men se baze aise hain, jinhen Tsa 
Masih apni bheren kahta hai. Aur mubarak we hain. jo us ki hain. 
Lekin afsos un par, jo us ki nahin hain. Is waste main tin sawal karta 
hun, jin ka jawab koshish se dena chahiye : — 

I. Masih ki bheren kaun hain ? 

II. Un ki ummed kis se hair ^ 

III. Ham log kya karen, jis se Masih ki bheren baneQ ? 

I. Masih ki bheren kaun hain? 

Jawab yih hai, ki we sab, jo I'sa Masih ke nam parpiire dil se iman 
lakar aur us ke pak hukmon ko manke us ki pairawi karte^ hain, we 
Masih ki bheren aur us ke sachche shagird hain ; kyunki I'sa Masih 
ka sachcha shagird na faqat nam aur zuban se Tsai hai, aur is se razi 
nahin, ki Khudawand ka nam us par hai, aur wuh Tsai kahlata hai ; 
Tsa Masih ka sachcha shagird is bat se bhl razi nahin, ki us ne istibag 
paya, aur nasihat sunne ko girje men jata hai ; balki Masih ka sach- 
cha shagird janta hai, ki injil men yun Hkha hai, ki Na har admi, jo 
mujhe Khudawand, Khudawand, kahta hai, asman ki badshahat 
men dakhil hone pawega ; balki faqat wuhi, jo Bap ke irade ke muwa- 
iiq amal karta hai. 

Aur yih kam khud admi ke zor se nahin, balki iman lane se ^ milta 
hai ; is waste sachcha shagird sab se ziyada yih chahta hai, ki piire 
dil se apne asmani Ustad, ycane Masih ke nam par iman lawe, aur us 
ke kalam ko girje men na faqat sun le, balki tauba karke us ko dil 
men rakhe, mane, aur us ke muwafiq chale ; so us ko roz roz ziyada 
malum hota hai, ki main bara gunahgar, aur is waste Khuda ke gazab 
aur jahannam kelaiq hun. Aur us ko yih bhi yaqinhai, ki wuh apni 
kamzori ke sabab apne tain bacha nahin sakta, baliu ek achchha zora- 
war, dur mihrban, aur asmani bachanewala zuriir hai ; aur yih, ki 
wuh asmani bachanewala faqat I'sa Masih Khudd ka Beta hai, jo gunah- 
garon ko bachdne ke liye dunya men aya. 

So wuh Masih ki taraf ruju hoke koshish se us par, aur us ke sab 
kamoo par, jinhen wuh bamen bachane ke liye amal men laya, (man 
lata ; aur iman ki marifat uae sir se paida hotd hai ; kyunki nai paida- 
ish ke bagair koi najat nahin pa sakta ; jaisa ki likha hai, ki jab 
tak admi nae sirse paida na howe, wuh Khuda ki badshahat nahin 
dekh sakta. Aur wuh, jo sachcha iman lalie nae sir se paida hiia, 
sach janta aur yaqin karta iiai, ki main haqiqat men bara gunahgar aur 
halakat ke laiq hvia ; par is liye, ki main halak na houn, balki najat 
aurhayat i abadi paun, Masih liya, apni jan- di mere liye, Khuda ke 
hukmon ko piira kiya, aur salib par mar gaya, aur vih sab. mujh 
S 



218 MASrH Kf BHEREN KAUN HAIN ? 

o-unahgar ke liye hi'ia ; kyunki jo Masih na ata, to sari dunya kharab ho 
jati. So wuh I'sa Masih ko dil se piyar, aur us se dosti aur us ki 
shukrguzari karta, jDar Iblis, aur dunya, aur badi, aur gunah se dush- 
mani karke kahta hai, ki Yih i^yimkar ho sake, ki main gunah karun ? 
Hae, main kabhi gunah na karunga ! Balki Masih ko piyar aur us ki 
shukrguzari karke rastbazi aur pakizagi se chalunga, aur iman lake 
dileri se Khuda ki pairaui karunga. 

So Masih ka sachcha shagird yun kahta, aur is tarah se chalta hai ; 
aur jis ka yih chalan hai, wuhi Masih ki bher aur us galle men se hai, jis 
ka garariya khud Masih hai. Turn bhi kcshish se socho, aur Khuda 
ke samhne apne apne dilon se piichho, ki Main kis ka hiin ? Xya 
Khuda ka, ya Shaitan ka ? Dekho, agar turn log aise aise kam karte 
ho, jin ka bayan hua, to turn beshakk Masih ki bheren ho. Agar nahin, 
to turn log na us ki bheren ho sakte, aur na wuh tumhara garariya aur 
khabardari karnew^la hai ; aur turn ko yih bara khauf hai, ki bheriya, 
jo Shaitan hai, tum ko kha jawe. 

II. Is waste, ai azizo, bahut zuriir hai, ki ham sab dil se koshish 
karen, ki Masih ke sachche shagird howen ; aur jaisa bher garariya 
ki, waisa hi ham us ki pairawi karen ; kyunki hamen isi se zamin 
par, aur khass karke ^sman par, bara faida hoga. Masih ne kaha 
hai, ki Meri bheren meri awaz pachchanti hain, aur main un kojanta 
hun. Khuda kare, ki ham sab ko bakhiibi malum ho jawe, ki yih 
kyahi achchhi bat, aur hamare liye zururi aur kafi hai. Agar Masih 
tujh ko janta, aur apna kahta, aur qabiil karta hai, to sach much yih 
tere liye has hai ; aur tii zamin o asman par mubarak aur nekbakht 
hoga. Dekh, jo Khuda tujh ko jane, toteri sab zururiyat bhi janta 
hai ; aur us ne wada karke kaha, ki " Diid mango, aur minnat karo, to 
tumhen diya jeega ; dhundho to tum paoge ; khatkhatao, to tumhare 
liye khold jaega. Kyunki jo mangta, so leta ; aur jo dhiindhta, so 
pata hai ; aur jo khatkhatata, us ke waste khola jaega." So ai azizo, 
dua mango, Khuda ki minnat karo, to tum jo kuchh zurur, aur darkar, 
aur badan aur jan ke liye achchha aur faidamand ho, paoge. xA.gar 
tum dukh men ho, to Khuda tumhara hakim aur tasalli denewcila hai. 
Agar kangal ho, to Khuda Masih Itewasilese tumhara asmani Bap 
hai. Jo tum Ko sachcha dost zunirho, to Masih ke pasjao, aur apni 
sab zuniriyat us se bayan karo, jo zamin aur dsman ka malik hai. 
Aur main sach kahta hiin, ki tum, jo kuchh tumhare liye achchha 
aur darkar hai, jis men tumhara bhala ho, paoge. Aur jo koi nahin 
pata, us ki nisbat mahim hota, ki wuh iman se dua nahin mangta, aur 
Khuda ko nahig dhundhta hai. Aur jo Khuda ki yih marzi ho, ki jo 
kuchh tu ne us se manga, tujhe na bakhshe, balki tujh ko dukh meo 
rahne de, to Masih ka yih wada sun le, aur yad rakh, us ne farmaya 
hai, ki Meri bheren mere pichhe pichhe chalti hain, aur main un ko 
hameshaki zindagl bakhshtahim, aur we kabhi halak na howengi, 
aur koi unheo mere hath se chhin nahin le sakta. Suno, Masih ki 
bheren, jo dilse us ki pairawi karti hain, haraesha kizindagi pawengi ; 
aur jis men dukh, kambakhti, rona, bimari, aur mar jana, wagaira na 
hoga; kyunki asraan men gunah nahift ; aur jahan gunah nahin., ta- 



MASrH Kr BHEREN KAUN HAIN ? 219 

han dukh bhl nahin ; balki asmani khushi aur shadmani Khuda ke 
sainhne haraesha hogi. 

III. Dekho, yih Masih ke shaglrdon ki ummed hal ; aur jo koi un 
men se hai, so yihi khushwaqtf basil karega. Is liye puchhna chahiye. 
ki Ham log kya karen, ki I'sa Masih ki bheren, yane us ke sachche 
shagird howen. M^in bahut sa kah chuka ; aur jo kuchh raha, so bhi 
bayan karta hiin- Masih kahta hai, ki Men' bheren meri awaz, yane 
meri bat sunti hain. So us ki awaz kya hai ? Jawab — us ki awaz bahut 
tarah se malum hoti hai. Ham log use apne dilon, aur sari maujudat, 
vaur kitab i muqaddas men sunte hain. Dekho, jo tu bad kam aur gu- 
nah karne par ho, aur tera dili munsif tujh ko mana kare, ki yih kam 
mat kar ; yih Khuda ke kalam ke barkhilaf, aur is waste gunah hai ; 
to yad kar, ki yihi Khuda ki awaz hai, jo Ruh-ul-Quds se dil men 
nasihat karti hai. Ya jo koi bimar ya duKh men, ya bari taklif men 
para ho, to yih bhi us ki awaz hai, jo yun kahke turn ko nasihat karti 
hai, ki " Ai bete, ai beti, apna dil mujhe somp, aur meri rahon se <5hush 
ho." Am. 22 : 26. Aur isi tarah roz roz hamare sab kamon men us 
ki awaz malum hoti hai ; aur jo ham khabardar hain, to sunenge, aur 
pahchanenge, ki wuh I'sa Masih ki awaz hai. Par khass kar Masih 
pak injil men ham se bolta hai, jis m.en us ke sare hukm aur baten 
ham se bayan ki gai hain; aurjiswaqt ham us ko parhen, to goya 
Masih ham se bolta, aur bat chit karta hai ; aur jo turn log us ki bat, 
kya dii, i^ya maujudat. kya muqaddas kalam, kya girje men sunte aur 
mante, aur us ke muwafiq chalte ho, to turn Masih ki bheren ho. 

Par ek aur chlz chahiye, jis ki babat Masih ne injil men yun farmaya 
hai, ki Koi mere pas a nahin sakta, jab tak Bap, yane Khuda us ko 
mere pas na lawe; aur siwa Ruh-ul-Quds ke fazl ke koi mujh ko 
Khudawand nahin kah sakta. Is Wat se malum hota, ki ham log apnl 
taqat se Masih ke shagird nahin ho sakte. Zurur hai, ki Khuda Eap 
Riih-ul-Quds ki hidayat se ham ko I'sa ke pas le awe, nahin. to ham 
garariye ke pas na awenge ; balki khoi hui bher ki manind kharab ho 
jawenge. Aur jo Khuda ki madad darkar hai, to ham ko yih daa 
mangna chahiye, ki Ai Khudawand, yih mujh se nahin ho sauta, ki 
tera shagird banuii ; tu madad karke mujh ko apna shagird ban^. 

Ab main puchhta bun, ki kya tu Masih ki bher hai, ya Shaitan ki ? 
Tu us ka shagird hai, ya Shaitan ka? Tu Masih ki awaz pahchanta, us ke 
hukmon ko manta, aur yad rakhta, us ki pairawi karta hai, ya Iblis ke 
pichhe pichhe ho leta hai .? Aur jo girje men ata, to kis irade se ata 
hai } Kya is liye, ki Tsei ki awaz sunkar us ki pak baton ko mane, aur 
un ke muwafiq chale .^ Ya kis waste ata hai? Phir tum se yih 
kahta bun. ki jo koi faqat nam aur zuban se I'sa ki bandagi karta 
hai, so sachcha Masihi nahin ; balki wuh ek bheriya hai, jo bher 
ki poshak apne upar pahine hai. Par yih riyakari alj:hiri roz maliira 
hogi ; kyunki yurj likha hai, ki Masih insaf karne ko awegii ; aur jis 
tarah garariya bheron ko bakrion se, waisa hi wuh achchhe admion 
ko bure adraiou se juda karega; aur wuh bheron ko dahni taraf, 
lekia bakriou ko bain taraf rakhega. Tab we, jo dahni taraf haio, 



220 TMAN Kr ZURURAT. 

asman aur us ki abadi khushi men jaenge, aur Tsa Masih ke sath hame- 
sha tak rahengc ; lekin we, jo bai'o taraf hain, jahannam aur us ki ag 
men pliansenge, aur abad tak dukh men rahenge. Khuda chdLe, ki 
ham sab us roz dahni taraf jagah pawen; Isa Masih ke wasile se 
ho we. Am in. 



XXXV. 

TMAN xr ZURITRAT. 
Rev. P.Hcernle ki'tasni'f. 



Main hyd Jcarun, hi najdt pddn ? Khuddwand Tsd Masih par imdn Id, 
ki id aur terd cjliardnd najdt pdivegd. — A'm. 16 : 30, 31. 

Ai mere azizo, bar ek admikya bara, kya chhota, kliuslihua chaht^ 
hai ; isi waste chalta phirta, aur roz roz mihnat, aur talash, aur puchh 
pacbh karta hai, tdki kis tarah se dunya ka mal asbab, bahut sa rupaya, 
zindagi ki aish o ishrat. nafis khana pina, latif kapre, wagaira pawe; 
aur jo sbayad koi apni murad ko pahunchke dhani, maldav ho jawe, 
tau bhi razi aur khush nahin rahta. Kis waste nahin ? Is H}e, ki wuh 
apni khushi sachchi rah, yane ruhani baton men nahin dhundhta, aur 
hargiz nahin puchhtahai, ki Main kya karun, ki abadi khushi pdiin ? 

Hae, afsos ! Agarchi bahut bakbak, puchh pachh, behuda bat- 
chit admion ke darmiyan hai, par thore, balki nihaycit thore, yih 
sawal.jo sab sezurur aur munasib hai, karte hain; nihayat thore us 
khushi ki talash, jo sari dunya ki sab aish o ishrat se bihtar hai, karte 
hain- I^ekin jo koi tum men se aj ki bandagi men, dil ,0 jan se pii- 
chhe, ki Main kyi karim, taki na sirf dunya ki, balki khass kar as- 
man ki khushi, yane najat paun r us ka Pi'dus yih jawab deti hai, 
ki " Khuddwand I'sa Masih par iman la, ki tii aur tera gharana najat 
pawega." So iman lana zurur hai, aur jo koi iman lawe, wuh bachega. 
Lekin sach mano, ki haqiqi aur sachcha im^n ch^hiye ; kyiinki jo 
koi riyakar aur sust hoke sirf nam se, bat se, zuban se iman lawe, par 
dil o jan se nahin, wuh kabhi kuchh na pawega ; aur sachcha imandar 
tin baten amal men lake, 

I. Apne gunahon ka iqrar karke farotani ke sdthun se tauba kart^ 
hai. 

TI. Kisi diisre ke pas nahin, raagar faqat l&i Masih pas jake us se 
najat chaht^ hai. 

III. Ruh-ul-Quds ki madad ke waste sadd dua mangta hai. 

Aur in baton ko ab Khuda ki madad se ziydda bayan karenge. 

I. Suno — Khuda ne admi ko achchhd aur gunah se p6k saf banay^; 



TMAN Kr ZURURAT. 221 

lekin admi Shaitan ke bahkane se gunahgdr aur khatakar hua. Us 
waqt se aj talak sab admi gunaa ke sath paida hoke tabi'at se bure 
hain ; aur ham log bhi sab ke sab aise hain ; roz roz kam, aur bat, 
aur khiyal se bahut gunah karte hain ; aur jaisii ki hkha hai, ham 
logon men kuchh durusti aur rasti nahi'u hai. 

So jo koi imandar hua chahe, us ko sab se peshtar yih zurur hai, ki 
apne gunahgar hai ko pahohanke us se khub waqif howe, aur jaDe, ki 
main haqiqat men Khuda ke ^ige gunahgar, aur is sabab se halakat ke 
laiq hun ; aur is bat ko pahchanke chahiye, ki apne gunah ke sabab 
dilgir ho, aur rcatam kare, aur miskinf, aur garibi, aur farotani ke sath 
apne gunahon ka muqirr howe, aur dil o jan se tauha kare, aur phir 
jake jo jo wajib hai, use baja lawe. Jo koi aisa kare, so apni jan 
bachawega ; nahin, to us ki tauba sachchi ijahin ; balki riyakari se 
hai, aur wuh nahin bachega. Afsos karna, aur dua, mangke cil se 
pTachhna chahiye, ki ham kya karen, ta ki najat pawe;j ? Aur yih 
sawal sab ko, balki har ek ko zuriir hai ; tujh ko, aur turn ko, turn 
larkon, aur larki'on ko, mardon, aur auratoa ko. Aur sach mano, ki 
Khudawand, jo bara kari'm aur mihrban hai, jab ham aisi aisi dua 
mdngen, sunega. Ai mere piyaro, Khuda tum sab ko yih fazl bakhshe, 
ki turn hayat ki sachchi rah ko talash karke pao, aur us men hoshyari 
aur koshish se chalte raho ; taki tum sab burai se najat hasil karke 
akhir ko asman ki khushi men dakhil ho. 

II. Phir imandaronko, jo bachne ka irada rakhte haiy, chahiye, ki 
apni murad ko pahunchne ke waste Masih pas awen, aur kisi dusre 
pas na jawen ; usi par iman la wen ; kyiinki us ne farmaya hai, ki 
" Rah aur haqiqat, aur hayat main hun ; koi Bap ke pas a nahin sakta, 
magar mere wasile se." Aur yih bhi likha hai, ki kisi aur se najat 
nahin hai, magar Masih se ; kyiinki asman ke tale admion ko koi 
dusra nam nahin bakhsh^ gaya, jis se ham najat pawen. Pas, zurur 
aur munasib hai, ki ham log najat ke waste I'sa Masih ke pas awen, 
jaisa ki Piiliis hawari kahta hai, ki " Khudtuvand I'sa Masih par iman 
Id, ki tu aur tera gharana najat pawega." I'sa Masih Khuda ki marzi 
ke nauwafiq Najat-denewala thaharaya gava, aur diisra koi nahin ; 
wuhi hamara bakhshnewala, aur shafi, aur wasita hai, jo un sab ko, 
jo us par iman lake apna bharosa rakhte hain, piyar aur qabul karta, 
aur kisi ko lachar nahin chhorta hai. Isa Masih bar! mihrbani se 
gunahgaroa ke bachane ke waste asman se utra ; us ne apni jan di, 
aur salib par >bahut dukh sahkar mar gaya ; taki ham ko gunah ki 
saza se bacbake Khuda ke farzand aur najat ke waris banawe. Tsa 
Masih bachane ki khwahish aur quwat rakhta hai, yane bachane chahta, 
aur bacha sakta hai ; aur ab bhi taiyar hai, ki tum men se un sab ko, 
jo dil se iman lanewale hain, apni barakat aur ruh-lni fazl bakhshe ; 
kyiinki wuh matam dilon ki ah aur gamginon kl arzii ko haqir nahin 
janta, balki un ki duaon ko rahmat se suutahai. 

Suno — Masih in sab niamaton ko bakhshta hai ; is liye, imundaron 

ko munasib hai, ki shukrguzar hovren. Jo tum men se koi bhukha 

ho, aur koi dost us ko roti dewe ; ya jo piyasa ho, use pani dewe ; va 

jobarekhauf, aurkhatre, aur dukh, aur taklif men ho, mibrbani se use 

Ss 



222 TMAN Kf ZURl/RAT. 

bachawe ; aur jo kuchh darkar hai, dewe ; to kya wuh khush o 
^hurram nahm hoga ? Albata hoga, aur apne dost ki shukrguzari 
karega. Ab dekho, Tsa Masih in sab chizon ko, ban, un se bahut 
ziyada ham ko bakbsta hai ; kyiinki jaisa ki injil men hkha hai, wuh 
zindagi ki roti hoke ham ko na sirf dunyawi, balki asmani roti deta 
hai ; aur zindagi ka pan! hoke un ko, jo rasti ke bhiikhe aur piyase 
hain, pilata hai ; jaisa ki khud us ne farmaya hai, ki " Jo koi yih, 
yane is dunya kd pani pita hai, so phir piyasa hoga; par jo koi wuh 
pani, jo main use dunga, pita hai, so kabhi piyasci na hoga ; balki 
jo pani main use dunga, us men pani ka ek sota ho jaega, jo hamesha 
kl zindagi tak bahta rahega." Aur yih bhi Ukha hai, ki Tsa ne khare 
hoke kaha, ki *' Agar koi piyasa ho, to mere pas awe, aur pie ; aur 
jo mujhpar iman lata hai, us men se jite pani ki nadian bahengi." 

So ai mere yaro, dekho, Masih asmani roti aur zindagi ka pani 
deta hai ; aur wuh na faqat is zindagi ke khauf, aur dukh, aur khatre 
se bachata hai, balki gunah ke khatre aur hamesha ki halakat, yane 
Shaitan aur jahannam se bhi chhurata hai. Najat-denewala sirf wuh 
hai, aur sachcha wasila hoke hamare aur Khuda ke, liam^ri janoQ aur 
hamesha ki maut ke bich men khara hiia ; aur apni jan dene, aur 
maut ka dukh uthane ke sabab hamerj Khuda se milaya ; is waste 
chahiye, ki bilkull us par iman lawen, aur us ki shukrguzari aur us 
ke pak nam ki barai karen. 

III. Sachche iman lane ke waste chahiye, ki ham log sada dil laga- 
ke dua mangen, ki Masih apna wada pura karke hamare dilon men 
Ruh-ul-Quds bheje ; ki wuh jo sachai ka Riih hai, madad karke 
iman ki sab baton men hamari hidayat kare ; aur fazl bakhshe, ki 
ham sare dil o jan se Masih ko piyar karke sab hukmon ko baja 
lawen. Ruh-ul-Quds ki madad ham sab ko bahut zunir hai ; kyiin- 
ki us ka kam yih hai, ki hamare dilon ko sab buraion aur zabunion 
se pak aur saf kare ; aur hamen narm dili, aur farotani, aur miskini 
bakhshe ; aur bari khwahishoij aur bad andeshoQ t^e bachawe ; aur 
gunah ka zor aur taqat mita dale. Phir Ruh-ul-Quds ka kam yih 
hai, lii ham mea naya paK dil paida kare, ki wuh apne fazl se hamare 
dilon ko gunah sc alag kar^e I'sa Masih ki taraf rujii karta, aur taqat 
bakhshta hai, ki ham khushi se dua mangren, aur achchhi tarah mang^ 
saken : aur injil men bar ek barakat ka wada us ko, jo dil se mangta, 
diya hai. So ai mere azizo, mardanagi aur jurat karke Ri'ih-ul-Quds 
ki roshni aur hidayat ke liye dua mango, ki tum sab burai se bach 
juo. 

Ab tum ko sachche iman aur najat pane ki babat main ne kai ek 
baten kahia ; aur yih mera kam hai, ki in sab baton ko tum se kahun. 
aur Khuda aur najiit ki rah sikhlaun ; par manna, aur dil meij naqsh 
karna tumhara kam hai. Aur main bahut chahta, aur isi liye dua 
mcingta bun, ki Khuda, jo sab ka Malik aur Parwardig^r hai, tum ko 
apnii bahut sti fazl laklishe, ki tum log na sirf nam aur zul^an se, aur 
admion ke huzur men ; balki sachai se aur Khuda ke age rastbaz 
bano. Bahut chahta hiin, ki aj tum men se ek bhi gunah ke waste 



DIL Kr PAKrZAGr, wg. 22« 

dilgir hoke dil se piichhe, ki Main kya kariin, taki najat paun \ 
Jt^huda chahe, ki na faqat ek, balki bahut, ban, tucn sab ke sab yih 
sawal karo, dil se iman lao, aur najat aur hamesha ki khushi pao, 
Isa Masih ke wasile se, jis ko, aur Bap ko, Ruh-ul-Quds samet sab 
jalal aur buzurgi abad tak hiijiyo. A'min. 



DIL Kr PAKfZAGr KIS TAR AH HASIL HO SAKTf HAI ? 
Rev. p. HoeRNLE ki' tasni'f. 



hehhakht we Jiain,jo dil ke pcik hain ; is liye, ki we Khudd ko dekhenge. 
Mat! 5 : 8. ~ 

Ai mere piyaro, admi tabfat se gunahgar, aur is sabab se Khuda ke 
huzur napak hai. Us ka dil ek talab ki manind bar tarah ki napaki 
aur mail se bhara hai. * Yih bat to sach hai ; lekin bahut admion se 
poshida hai ; ki we apni nadani aur befmani se saniajhte hain, ki ha- 
mare dil achchhe haio, bure nahin. Par we is bat ko ratinen, ya na 
maneij, admi ka dil to tabi'at se bura hai. Us ke sab kam is bat par 
gawahi dete haio ; aar Khuda ke kalam se bhi sabit hota hai. Kyiin- 
ki bure khiyal, aur khiinrezf, aur zina, aur haramkariai), aur chorian, 
aur kufr, wagaira dil se nikalte, aur admi ko napak karte hain, jaisa 
ki Mati 15 : 19 men likha hai. Aur jana chahiye, ki yih napaki ba- 
dan ki nahin, balki dil ki hai. Dil bura aur napak hai, aur jo jo us se 
nikalta, so so admi ko napak kartei hai ; aur admi jitna ziyada gunah 
karta, utiia hi ziyada us ka dil napak aur lachar hota hc;i. Turn log 
is bat ke subiit ke waste thori der apne butparast aur tarik dil paro- 
sion par nazar karo. Itnfi un ko malum hai, ki ham gunah ke sabab 
Khuda ke age, dil se napak hain, aur chahiye, ki phir pak banen ; na- 
hin, to Khuda ko nahiii dekh sakte. Lekin Khuda ke kalam ke na 
jdnne ke sabab bar tarah ke naqis aur behuda kam karke aur bure 
dasturon ko manke apne tain bachay^ chahte hairj. Dur diir se dar- 
ya nahane ko ate hain ; aur nahin sochte, aur bawar nahin karte, ki 
aise namuucisib aur riy^kari ke kamorj se koi Khuda ke age pak nahin 
thahar sakta hai ; kyunki na Ganga, na Jarana, na kisi dusre darya 
ka pani dil ki napaki ko dur kar saKta hai. So is liye, ki ham sab dil 
se napak hain, aur is halat men yaqinan koi Khuda ko nahin dekh 
salita, ham ko ^hub daryaft karna chahiye, ki hamare napak dil kis 
tarah pak saf baneQ .'' 



224 DIL Kf PA'KIZAGr 

I. Jawab — hamare dilon ke ^ik hone ke waste pahle yih zurur hai, 
hi ham log dil o jan se ji kholke iman liwen ; kyunki jo chiz sab se 
pahle zuriir aur darker hai, so dili iman hai. Ham sabhon ko chahi- 
ye, ki I'sa Masih ke nam par sachcha iman lake apne gunahon ki muafi 
pawen ; aur zurur hai, ki Najat-denewale Masih ka qiraati lahu, jo 
hamare live bahaya gaya, im4n ki marifat hamare dilon ko lagaya ja- 
we, aur un ko gunah ke mail, aur burai, aur napaki se saf kare. Sirf 
is tarah ham log dil ki pakizagi pa sakte hain, ap se ap nahi'n ; kyun- 
ki zahir hai, ki riihani napaki faqat riihani kamoa aur baton se mi^ai 
jaegi. Jo shakhs bimar ho, us ko zurur hai, ki hakim ko hulawe ; 
aur jo dawa us ki bimari ke mutdbiq ho, us se leke lagawe. Par jo 
dil ka bimar ho, use chahiye, ki Tsa Masih ke pas awe ; aur jo ruhanl 
dawa wuh de'-a hai, dil ko lagawe, ki zinda howe. Bagair Isa Masih 
aur us ke p^k karne ki qiiwat ke, ham log roz ba roz ziyada gunahgar 
aur gunah ke sabab dil se napdk hokar akhir ko halakat men paren- 
ge ; par jo koi Khudawand ki taraf, jis ne hamare waste apn^ qimati 
lahu bahaya, rujii karke dil se us par iman lawe, so dil se saf pak ba- 
nega. 

II. Dusri chiz, jo zuriir hai, so Ruh-ul-Quds ka fazl hai. Ham ko 
us ki marifat nae sir se paida bona chahiye, jaisa ki Khudawand ne 
Injil mea farmaya hai, ki Main tujhe sach sach kahta hun, ki jab tak 
admi panl aur Ruh se paida na howe, wuh Khuda ki badshahat me^. 
da^^h.il ho nahia sakta ; kyunki jo jism se paida hiia, so jism hai ; aur 
jo Riih se paida hua ho, sirf wuh Riih hai. Aur yih nai paidaish dil 
se honi chahiye, taki sab bure khiyal, aur napak hawa o hawas, aur 
mansubabazian, aur insani tabiat ki khwahishen, jo nafsaniyat se ha- 
mdre dilon men rahti'n, aur Shaitan se sambhali jati hain, nikali jd- 
wen ; aur bajae un ke achclihe khiyal aur nek arzuen, jo Khuda ke 
laiq aur us ki bat ke muwafiq hain, paida ki jawerj. Zuriir hai, ki ha- 
mare dil girje ke muwafiq banea, jis men Khuda ka Riih sukiinat kar- 
ta hai. Par yih kam faqat Khuda ki khass madad aur fazl se banta 
hai ; is liye ham ko Daiid ki tarah yih dua mangna chahiye, ki Ai 
mubarak Khuda, tii mujh merj ek patv dil paida kar, aur ek nai riih 
mujh ko inayat farraa ; kyunki, 

HI. Tisre, har ek ko, jo dil ki pakizagi ki talash men hai, dud 
mangna zuriir hai. So ai piyaro, kablii galil mat ho, balki jagte ra- 
ho, aur yad karo, ki Shaitan garajte hiie bagh ki manind dhiindhtd 
phirta hai, ki kis ko kha jawe. Lekin jo ham log dua roangne aur 
Khuda ke age hoshydii se chalne merj. koshish karen, to ujiyale men 
hoke apne jani dushmanoa ko dekhenge, aur Khudii ke fazl se zor pa- 
wenge, ki un ko satawen, aur muqabala karke un par galib liweg. 
Phir Khuda ke khass fazl se, jise wuh dua mangnewalon ko bakhshta 
hai, sab buraian aur napakian pai dar pai kamzor ho hoke dil se nikal- 
ti hain, aur nae khiyal aur achchhi ^fhwahishen un ka badla leti hain. 
So Injil ka likhii is tarah un par piira hota hai, ki dekho, Riih ke phal 
jo hain, so mahabbat, mihrbani, khushi, salamati, neki, imandari, par- 
hezgdri, pakizagi aur matamdili, wagaira, hain. 



KIS TARAH HASIL HO SAKTf HAI ? 825 

So ai piyaro, jo turn dua mangne men susti na karoge, balki us me^ 
lao*e, aur gunah se dur rahoge, to yih sab ruhani phal tumhare diloo 
men lagenge. So Khuda ko yad karo, aur us ke pak kamoQ ko apne 
dil men naqsh karo ; kyiinki, 

IV. Chauthi biit, jo dil ki pakfzagi hasil karne ke waste zurur hai, 
so yih hai, ki ham gunah karne ki fursat aur us ke imtihan se dur ra- 
hen. Jo ham log yih na kareo, balki gunah ke sath hanseu kheleo, 
gunahgaron ki rah men chalen, un ki majlisorj men baithke un se suh- 
bat aur behuda bat chit karen, to sach mano, ki gunah se na chhu- 
tenge, balki hamesha us ke tabi rahenge. Yusuf se, jis kaahwalTau- 
ret meo bayan hai, sikho ; ki jab wuh imtihan men dala gaya, ki bu- 
ra kam kare, to yim kahte hue bhag gaya, ki Yih kyunkar ho sakt^ 
hai, ki main aise' bure kdm ka murtakib hoke Khuda ke huzur gunah 
karun ? Yiin Yusuf ne kaha, aur us ke kam aur baten hamari tahm 
ke wdtetelikhi gain. Is hye, jab bure admi tumhara imtihdn karke 
turn ko gunah ke jal men pakarw^ya chahen, tab turn Yusuf ki pairaui 
karke dua mango, aur kaho, ki Kyunkar main gunah karun ? kyun- 
kar Khudd ke hukmoa ko torun ? Nahin, nahin ! main Khuda ki 
rahoa men chalunga, aur sirf usi ki baton ko manunga. Pas, bure 
admion se alag hoke un ki majlison se dur raho ; un ki mat suno ; 
un se behuda bat chit mat karo ; un ki thatthebazl, jo bemunasib hai, 
mat suno ; un ki napak kitabon ke mazmunon ko mat parho ; aur bu- 
rl chizon par nazar mat dalo ; kyunki in sab buri chizon se buri 
khwahishen, hawa o hawasen, bure khiyal dil men paida hoke us ko 
napak karte hain. Balki us ki iwaz Khuda ka kalam parho, us par 
dhiydn karo, aur us ke pak hukmon ko dil mefl rakho. Par gunah 
ke nazdik mat jao ; is hye ki wuh samp ki tarah marta aur admi ko 
halak karta hai. 

Ab ai azizo, dil ki pakizagi ki rah in thori baton se tumhen dikhai 
gaf. Pas, jo koi tabidar hoke hoshyari, aur koshish, aur dindari, aur 
iman ke sath is rah men chalega, wuh mubarak hai ; aur jo sust na 
hoke qaim rahega, to sach much apni murad ko pahunchega ; aur 
Ruh-ul Quds, jo pakizagi aur sachai ka Ruh hai, us ka dil pak karega, 
aur us ko sari sachai men pahunchdwega ; aur wuh shakhs, jaisa ki 
i^hudawand ne farmaya hai, Khuda ko dekhega, — is dunya meo iman 
se Khuda ke Bete Tsa Masih men, aur us dunya meo ru ba ru, jaisa ki 
Yiihanna hawari ne likha hai, ki Abhi zdbir nahin hota, ki ham ky^ 
honge ; lekin ham yih jante haio, ki jab wuh zahir hoga, to ham us ki, 
yane Masih ki manind howenge ; kyunki jaisa ki wuh hai, waisa hi 
ham use dekhenge ; aur jo koi yih ummed rakhta hai, wuh apne dil ko 
pak karta hai, jaisa ki wuh ap pak hai. Amin. 



226 ISK MASrH APNf UMMAT KK 

XXXVII. 

ISA MAsrn APNr ummat ka bachanewala; hai. 

Rev. p. HoeRNLE ki' tasni'f. 



Tu us M nam Tsd rakhnd, is waste ki wuh apni ummat ko un ke 
gundJioji se bachdegd. — Mati 1 : 28. 

Ai mere piyaro, jab ham log koshish se muqaddas kitab men parhte 
haio, tab ham ko mahim hota hai, ki us men aksar admi aur makanon 
ke aise nam, jo khass mane aur matlab rakhte hain, pae jate hain. 
So Adam ke nam ke mane zamin se banaya gaya ; aur Hauwa ke 
mane sab zindon ki m^ ; Nuh ke tasalL' denewala ; Ibrahim ke bahut 
logon ka bap. Isi tarah be shumar aur nam Khuda ke kalam mea 
hain, jo faqat nam hi nahiij, balki ek mane ek matlab rakhte hain. 

Jiekin un ke darmiyan kol nam nahin, jo hamare Khudawand ke 
nam ke muwafiq ho. Wuh, sab se achchha, aur bara, aur maqbiil hai ; 
kyiinKi us ke mane Bachanewala, Najat-denewala hai ; jaisa ki 
;^'hudawand ke firishte ne Yusuf ko khwab m.en farmaya tha, ki Ai 
Yiisuf Daud ke bete, tu apni joni Maryam ko apne pas rakhne se mat 
dar ; kyunki wuh, jo us men paida hua. so Ruh-ul-Quds se hai ; aur 
tu us ka nam Tsa rakhna, is waste ki wuh apni ummat ko un ke gunah- 
OQ se bachaega. Han, I'sa Masih bachanewala hai, wuhi apne logOQ 
ko bachata hai. 

Ab thori der sochke do baton ka dhiyan karte hain ; yane, 

I. Ki isa bachanewala kahlata, yane wuh bachane chahta, aur 
bacha sakta hai. 

II. Ki wuh apni ummat, yane apne logon ko bachata hai. 

I. I'sa Masih bachanewala hai, wuh bachane chahta, hiin, bachane 
senihayat khush hai ; kyunki wuh mihrban o karim hai, aur us ki 
rahmat, aur mihrb^ni, aur mahabbat ki intiha nahin. Suno — ^jo liara 
log kisi Najit-denewale ki khaslat, aur khassiyat ko sochte hain, to 
albatta us ko karim aur mihrban samajhte hain; nahin, to wuh 
kyunkar bachane ki khwahish rakh sakega t kyunkar kisi ki bhalai 
karne se khush hoga? haij, jab tak us ke dil men rahmat aur ham- 
dardi na ho, wuh bachane ki tabdir na karega. iVlain is bat ko tam- 
sil se sabit karunga. 

Agar koi shakhs daryd men wah^n gir pare, jahan pani bahut 
gahra hai, aur dubne aur halak hone par howe, aur tum kisi dusre 
^dmi ko apni bin jan khatre men dalke pani men kudte, aur us lachar 
ko kaniire par Khainchte dekho, to turn kya kahoge ? Yih kahoge, ki 
Afrin ! Yih kya bat hai. Sach much yih bari mihrbani aur rahmat 
ka k^ra hai. 



BACHANEWALA HAI. 22 7 

Pas, ham Masih ke haqq men kya kahen, jisne dsman aur us kl 
khushi o shadmani, han, apna jalal o hashraat aur shan o shaukat sab 
kuchh chhor diva, aur is ganahg-ar dunya men'paida hiia? Us ne ranj 
aur taklif aur bari bari" musibat, aur bar tarah ke tasdia uthae, aur 
^^hir ko apni jan de di, maut ka dukh pake salib par mar gaya. Aur 
wuh yih sab faqat is live amal men laya, aur piira kiya, ki ham l^char 
gunahgaron ko hetmare gunahon, aur un ki saza, aur tambih, aur 
lanat, aur Khuda ke gazab, aur Sbaitan ke qabze, aur jahannam, aur 
hamesha ki halakat se bachawe. Pas, ham us ke haqq men kya 
kahen ? Wuh haqiqat men sab se karim aur nihavat mihrban hai. 
Us ki mahabbat aur piyar ki intiha nahin, balki hamare sab khiyalon 
aur aqlon se bahar hai. 

Par I'sa Masih na faqat bachane se khush hai, balki wuh bacha 
bhi sakta hai. Suno — ^jo koi kisi bare aur achchhe kam ko piira kiya 
chahe, to us ko zuriir hai, ki na faqat us ke karne se khush ho, 
balki qudrat, aur zor, aur hikmat o danish bhi rakhe. Yane, zurur 
hai, ki jaisa ki wuh mihrban aur karim, waisa hi qadir, aur qabil, 
aur bahadur bhi howe. Zurur hai, ki wuh na faqat kam karne se 
razi howe, balki kam karne ke laiq bhi ho ; nahin, to jo kuchh wuh 
kiya chahe, amal men na la sakega. So bachanewale ko na faqat 
bachane ki khushi, aur marzi, aur mihrbani chahiye ; lekin quwat 
o qudrat bhi zurur hai, aur yih sab Masih men hai. Wuh Qadir 
i Mutlaq Khuda ka Bet^, aur ap bhi qudrat rakhnewala hai. Wuh 
badsliahon ka Badshah, aur hakimon ka Hakim, aur sab admion par 
akela hukiimat rakhnewala hai. Asman o zamin par sab kuchh us 
ke qabze mei;i hai ; kyiinki sari chlzen us ki marifat banai gain, jais^ 
ki Yuh. 1 men likha hai, ki " Shurd men kalaraa tha, aur wuhi 
kalama Khuda ke sath tha, aur wuhi kalama Khuda thii. Sari chlzen 
us se paida ki gain, aur paidaish men us ke bina koi chiz paida na 
hui ;" aur wuh jo chahta, so karta hai ; koi us ke zorawar hiih 
ko rok nahin sakta. 

In baton se khub malum aur sabit hota hai, ki I'sa Masih men 
bachane ki khushi, aur bachane ki qudrat, donon maujiid hain. Is 
waste us ne Ammanuil nam bhi paya, jis ke mane yih hain, ki Khuda 
hamare sath. Han, wuh hamari surat par paida hoke hamara Najat- 
denewala hiia, jo sab ko, jo dil se iman lake us pas ate hain, bachata, 
aur Khuda se milata hai. Lekin yih sach mano, ki jo koi najat paaa 
chahe, us ko zuriir hai, ki I'sa Masih ke pas a^^e ; kyunki aur koi 
diisra nahin, na asman, na zamin par, ki bacha sake. Adml dusre ko 
gunah se chhura nahin sakta ; is liye, ki sab gunahgar hain. Aur 
asman ke firishte bhi ham ko nahin bacha sakte. We Khuda ke 
khadim to hain, aur Khuda ne unhen bari qudrat bakh-hi ; par ba- 
chanewale nahin thaharae gae. Aur kyunkar but, jo lakri, patthar, 
ya pital, wagaira se bane, bacha saken } We sab murda chlzen haio, 
jin men kuchh ji nahin hai ; aurjin ke haqq men zabiir men likha 
hai, ki Un ka munh hai, lekin bol nahin sakte ; un ke kan h? in, lekin 
nahio sunte ; un ki ankhen hain, par nahin dekhte ; un ke hath hai©, 
lekin kuchh nahin kar sakte ; un ke panw hain, par nahin chal sakte ; 
aur we, jo unbeo banate hairj, waise hi haic Faqat I'sa Masih 



228 rSA MASm APNr UMMAT KA, wg. 

bacM sakta hai. Us bina aur koi nahin ; jaisa ki Xm. 4:21 men 
hai, ki Kisi diisre se najat nahin ; kyunki asm^n ke tale adraioQ ko 
koi dusra nam nahin bakhsha gaya, jis se ham najdt pawec 

II. Lekin suno — ek aur bat hai, jis ka dhy^n karna mun^sib hai. 
Dekho, yun likha gaya hai, ki wuh apiii ummat ko un ke gundhofl 
se bachawega. Pas, koshish se piichhna aur daryaft karna chahiye, 
ki us kl ummat, us ke log, us ke admi kaun hain f Dunyadar admi 
aksar kahte hain, ki Ham sab ke sab Khuda ki ummat aur Khuda ke 
log hain ; kyunki us ne to ham sab ko paida kiya, yane zindagi bakh- 
shi. aur is din tak ham^ri rakhwali ki hai. Yih bat agarchi sach 
hai, tau bhi us ke yih mane nahi'n, ki we sab najat pawenge ; is liye, 
ki sab iman nahin late. Us ke log, jin ko wuh najat bakhshta hai, 
na faqat we hain, jo Tsa Masih ka nam lete hain ; kyunki bahutere us 
din ake Masih ko apna Khudawand kahenge ; par wuh un ke jawdb 
men kahega, ki Main tum se sach sach kahta him, ki tum ko nahig 
pahchanta ; mujh se dur ho, ai badkaro. Balki khass kar we I'sa ki 
ummat hain, jin ko haqiqat men malum hua, ki han, ham sab ke sab bare 
lachar aur gunahgar admi hoke saza ke laiq hain. Us ki ummat ye 
hain, jo isi sabab se Masih ki taraf ruju hoke aur us ko akela Najat- 
denewala qabi-l karke dil o jan se us par iman late haiy. Us ki 
ummat ye hain, jo tauba karke apne sab gunahon se baz ate haifi. 
Us ki ummat ye hain, jo bar bat men Isa ki pairawi karke us ko 
piyar, aur piyar se us ki shukrguz^ri karte, aur shukrguiari se us ki 
bat mante hain, aur us ke hukmon ke muwafiq chalte hain. Faqat ye 
Isa ke log hain, aur I'sa un ka Khudawand hai; faqat ye najat pa- 
wen ge. 

Ab ai mere piyaro, \ihub socho, aur puchho, aur daryaft karo, ki 
tum us ke logon men se ho, ki nahiQ? Koshish aur sachai se 
daryaft karo, ki tum matam-dili, aur tauba, aur imyn, aur pakizagi 
rakhte ho, ki nahin ? Uekho, yih chizen Tsa Masih ke logon ke 
nishan hain, jin se we pahchane jate hain, jaisa ki darakht apne phal 
se pahchana jata hai. Agar tu un chizorj men se kuchh rakhe, to 
tu us ka hai, aur najat pawega ; nahin, to apne tain fareb mat de, 
balki sach man, ki tu us ka nahijj, aur najat na pawega ; aur jab 
tak ki tu tauba na karega, halak hone par ho rahega. Jo nae sir se 
paida na ho, wuh Khuda ki badsh^hat men dakhil na hoga. Kyunki 
jo jism se paida hua hai, so jism hai, aur jism ke sath kharab ho 
jaega. Pas, apne dil sakht mat karo ; balki dil se dua mango, ki we 
chizen, yane tauba, iman, aur pakizagi Ruh-ul-Quds ke fazl se 
tumhen miley. Han, najat bcskhshish hai ; is liye yih khiyal mat 
kar, ki tu apne tain akhin roz bacha sakega. Yih kabhi na hoga; 
kyunki tujhe bachane ki qwdrat nahin ; faqat Isa Masih Najat-dene- 
wala thaharay^ gaya ; sirf wuh bachane chahta, aur bacha sakta hai ; 
isi sabab se wuh kahta hai, ki Rah, aur Haqq, aur Zindagi main hun ; 
mujh bagair koi ]^ap pas nahin ja sakta. Ab ai piyaro, bare, aur 
chhote, larke, aur larkian, tum men jis ka ek kan sunne ke liye ho, 
sune, aur jis ka dil 'nanne ke liye ho, mane. Amin. 



ZABITR 1. %i9 



XXXVIII. 

PAHL^ ZABU'R. 
Rev. J. Owen ki' tasni'f. 



Kyd mubdrak wuh ddmi, jo shariron k{ mashwarat par nahm chaltd, aur 
kJiatdkdron ki rah par khard nahin rahtd, aur thatthd karnewdlon kt 
baithak par nahfn baithti ; lekin Yahowdh kt shariat men us kt ishrat 
hai, avr din rat us k' shariat men soch kartd hai. Aur wuh us da- 
rakht ki mdtiind hai, jo nahrori ke pdni ke kandre par lagdyd jdwe, 
aur apne luaqt par mewe Idive, jis ke patte murjhdte nahin, aur wuh 
apne har ek kdm men kdmydb hogd. Sharfr to aise nahm, balki bhu- 
se ki mdnind hain,jise hawd urd lejdti hai. Is wdste sharir addlat 
men, aur khatdkdr sddiqon kijamdat ?nen khare na rahenge. Kyun- 
ki Yahowdh sddiqon ki rdh pahchdntd hai, par shariron ki rdh nest o 
ndbud hogi.—Z-db, 1 : 1 — 6. 

Is Zabur ka khulagayih hai, ki we mubarak hain, jo sachchi aur Ilahi 
dandi ko maqdur bhar qabul karte, aur us par amal karte hain ; par 
ledin aur iiafarmanbardar, agarchi chand baras tak we apne taijj 
nekbakht samjhen, tau bhi nihayat khaufnak intiha tak pahunchenge. 

Is Zabur ki ibtida, men musannif sadiq adrai ko nekbakht kahke 
us ki tarif karta ; yane, ki wuh shariron ki raashwaraton aur bandishon 
aur rahon ko chhorke, a. 1. apne dil ki bunyad ko shariat i Ildhi 
par dalta hai, a. 2 . 

Tab latif aur dilpazir misal ke taur par us amn o salamati aur 
khushhalat ka bayan karta, jis men sadiq apni sari rawishon men 
rahta hai, a. 3. aur muqabale men is ke, us halakat ka zikr karta, 
jo shararat ka lazim o mahum hamrah hota hai, a. 4. Sadiq mu- 
barak hai, sharir malaim ; in baton se, jo abad tak sachchi aur 
qaim rahengi, musannif iatiqad rakhta, ki jo waqiatin ke barkhilaf zahir 
men hoti hain, Khuda unhey utha lega ; yane, ki Khuda apni adalat 
se shariron ko, Jin ki adawat ke bais se sadiq is dunya men dukh utha- 
newale hain, akhirko tor gira dega, aur apni kalisiya ko, jis men cha- 
hiye ki sirf sadiq shamil howen, shariron ki amezish se azad karega ; 
kyiinki jaba.>3,4men hkha hai, ki Khuda sadiqon ki khass rakh- 
w^h karta, aur is liye unhen bemadad chhor na sakta, aur halakat 
shariron ki qismat hai, to zarur wuh unhen apni qismat dega, ^, 5,6. 

Is Zabiir ke tin qita jin ke ek ek men do do ayaten hain. 

Is Zabur ki khassiyatefi do, yane nasihat ki, aur tasalli ki khassi- 
yatenhain. 

Zabiir se is taur se nasihat vciAtx : chunanchi najat sadaqat ki aur 
haUkat shar?irat ki hamrah hai, chahiye ki koshish karen, taki us ki 
pairaui aur is ko radd karen. Tamam jahan ke khass o amm men 
T 



230 ZAB17R 1. 

ek pursish o istifham hai nekbakhti ke haqq men, aur ru i zamin par koi 
insan nahin hai, jo na chahta ki nekbakht o khiishhal rahe, aur bad- 
nasibi se hasratzada na howe. Par is Zabur ka musannif, jo asrnan 
se hamen pukarta, gira detti aur aibdar thaharata us sab ko nekbakhti 
ki b^bat men, jise insani khiyalataur tasauwur^t atkal ya daryaft kar 
sakti hairj, aur sala-noati ka ek hi mahz durust bayan deta, jis se ahl i 
dunya bilkull nawaqif bote hain, yane, ki muharak hai wuh, aur 
suthri hai qismat us ki, jo Allah ki shari'at ka ashiq hai, aur us meQ. 
shauq-zauq rakhta. Yih bayan to mukhta.sar hai, lekin filhaqiqat 
aisa ki jab sarehiss o fahm ke barkhilaf hai, khususan baraks idrak i 
aliman o fazilan i dunya. Matlab, musannif puchhta, * Turn age ko 
kaun si mashwarat karoge r Kahe ko turn befaida ashya ki pairaui 
karne se baz na aoge r Yihi ek nirala beshqimati moti hai, jo koi 
use basil kare, yane, ki Allah ki shariat men masrur rahe, aur apne 
tainbadkaron se alag rakhe, so hi iqbalmand rahega. Lekin jo ki is 
moti se mahrum rahe, bawujude ki nihayat mihnat o mashaqqat ke 
sath nih i najat ko dhundhe, tis par bhi hargiz use na pakrega.' 

Phir, is Zabur se hamen nasihat milti, khass karke ])ichhle qita 
se zahir hoti hai : sadiq Khuda ke fazl par mazbiit bharosa rakhen, aur 
yaqin lawen, ki sare hadise, jo zahir men is bharose ke barkhilaf hain, 
nibarenge, jate rahenge aur akhir honge, ki Khuda ki adalat utha 
legi aur nest karegi sare thokaroij ko, jinhen shariron ki dunyawi 
khurrami o farhat deti, jis farhat ke bais se un ke liye ziyada dyanda 
afat o bala taiyar ho jati hain. 

Jis tarah ki yih Zabur Wasiqa i Qadim ke waqt sachcha tha, 
waisa ab Wasiqa i Jad'd ke zamane men haqq rahta hai, Hamesha 
sach hai, ki gunah halakat ki rah hai, aur najat o khushhali sadaqat 
ka la/im o malzum hararah hotd hai. Dunya men to bahut waqiat 
hain, jo zahir men is qaul ke barkhilaf hain; magar yad kiya chahiye, ki 
aisa sadiq shakhs, jis ka bayan yahan hai, yane, jis ka behadd shauq- 
zauq Allah ki shariat men hai, aur jis ka din-khiyal aur rat-khwab, 
ya jis ki tasauwurat shab o roz us men hai, sare bani Adam ke darmi- 
yan nahin milta. Balki jad najat sadaqat se lazira taur par muttasil 
hai, tis par is Zabiir ka wada kisi admi ko lashart nibah nahin ho 
sakta. Alawa, jab ki dil ki batini garaz sirf sadaqat ki taraf lagti, 
tau bhi kamzoriaa aur gunah aise bakasrat hain, ki tarah tarah ke 
ranj aur ^fateij hamen zuriir hain, na faqat azab i mukafat aur tambihke 
taur, par siwa taki din ki rah par taraqqi karne ke wasile howen. 
Ye hadise to is masla ka muqabala nahin karte, lekin mazbut aur 
mustahkam karte hain. Har admi jitna wuh sadiq hni, apni sadaqat 
ke andaze aur miqdar ke mutabiq har ek amal men kamyab aur 
bakhtyar hoga ; par hamari sadaqat kamil ya beaib nahin hai, is 
liye wada ki tari barakaten hamen nahin milti hain. Har waqt wuh 
tasalh ki bat sachchi rahti. " Sari chizen un ki bhalai ke liye, jo Khu- 
da ke muhibb haiij, milke kam men mashgul hain." Jo insan ki 
kharabi se, aur najat basil karne ki sachchi tadbir, yane, Masih ke 
salib se nawaqif rahte, unhin se is Zabiir ka ra/. i L.tif makhfi rahta 
hai. Qiyas un ka yih hai, ki insan ka dil ap se neki ki taraf lagta. 
par bahiri ahwal aur dunyawi ilaqe ke biiis se ^dmi gunah ke jal aur 



ZABITR 1. 1. 231 

phande men phans jate hain. Lekin Kalam Ullah aur bar imandar 
ke tajribe se sabit hota bai, ki bani A'datn ka dil ap bittaba kbarab 
aur gunah se aluda bai, aur Kbuda Taala jahan ki Khaliq, Sambhalne- 
wala, aur Hakim, " bar ek ko us ke kamoii ke muwafiq mukafat de- 
wega ; unhen, jo neki ki rab men paedar boke majd, aur izzat, aur ba- 
qa ke taUb bain, bayat i abadi dega : par un ke bye, jo fasadi, aur 
rasti ke mukbabf, aur narasti ke tabi bain, gassa aur gazab bogd. 
Ki bar nafs i basbar ko, jo bura karta bai, siyasat aura'/ib boga ; aur 
bar sbakbs ko, jo bbaUi karta bai. buzurgi, aur izzat, aur aram miie- 
ga: is bye ki Khuda kuchb zahirbhi nabin bai." So jab ki bam mu- 
sibatzade ya dukb utbanewale boweu, aur is Zabur men parbte, a. 3- 
'• Wub us darakbt ki manind bogii, jo nabron ke pani ke kanare par 
lagaya jawe, aur apne waqt par mewe lawe, jis ke patte murjbate na- 
hiij, aur apne bar ek kam men kamyab boga," na karkurawen ya Ta- 
ala-]lab ki rast bukumat ka inkar karen, raagar a. 1,2 par libaz i 
gaur karke taftisb karen, kya bam us kamil sadiq admi ki manmd 
bain, jis ka bayau wabin bai ? aur apne aibon se agah bokar " yih 
kabke apni cbhati piten, ki' Ai Kbuda, mujb gunabgar par rabim bo," 
aur age sargarmi se Kosbisb karen, ki bamare dil ki garaz o murad 
Kbuda ki sbariat kemutabiq bowe, aur bilkuU us sadiq admi ki ma- 
nind banen. Besbakk wub, jo aisa karta, Kbuda ki najat ko dekbega, 
apne asmani Bap ki niamat o madad se pbulte pbalte darakbt ki ma- 
nind boga, us ko zindagani ki rab zahir hogi, jis par wub taraqqi kar- 
ta rabega ; Allab ke buzur kbusbion se ser boga, aur us ke dabne 
batb abad tak aisb o ishrat-afaza cbakbega, balki asuda rabega. 

Yib Zabur i auwal sare Zabur ka mukbtasar dibaja sa jan parta bai. 
Sbayad agle zamaruin men tamam kitab ki pesbani par dibaja ke taur 
par tbJi, kyunid Am. 13 : 33 wub, jis ko bam ab dusra zabur kabte 
bain, pabla kablata bai, aur kai qadim naqlon men yih pabia Zabur 
misl dibaja ki milta bai, ebunancbi baze Masibi mufassir qiyas karte, 
ki Zabur ke jama karnewale aur muallifne gaur karke, ki sare Zabur 
ka kbulasa is pable men mundarj bai, u?e kitab ki pesbani par idkbal 
ke taur par rakba. Zabir bota bai, ki yib pabla Zabur tamam kitab 
ka ikbtisar bai, kyunki sare Zabur aur sare nawisbta i Ilahi ki garaz 
yib bai, ki Nekon ke bye najat, shariron ke liye balakat, muqarrar bui 
bai. 

1 . Mubarak wuh ctdmi, Jo shariron ki mashwarat par naliin chaltd, 
aur khatdkdron ki rah par khard nahin rahtd, aur thatthd karnewdlon 
ki baithak par nahin haithtd. 

Sare admi nekbakbti aur kbusbbali ke talib bain, lekin bagair az 
Kbuda kl barakat ke sab koi kbwar, tabab, aur sbikastahal bain. Ta- 
mam dunya men aisi kharabi pbail gal bai, ki aksar admion se nek- 
bakbti ki rab gaib rabti. Is bye nabi is rab ko batata, pabla, bis-salb, 
dusra, bis-sabut. Insan bittaba bedini ki taraf mail bota bai, aur ja- 
han ki chal nafarmanbardar boti bai. So zarur ki wuh, jo mubarak 
bone chahta, dunya ki badi se, jo cbaron taraf nazar men at! bai, par- 
bez kare, aur us se bilkul baz awe ; zarur wub shariron ke dasturon 
ko chhor dewe, taki bhar maqdur AUab ki rah par chale. Jis tarah, 



I 



232 ZABITR 1 : 2. 

das ahlcam men Allah farmata, Jiji kharab fialon ki taraf tera kharab 
dil mail bota hai, un se tu parhez kar, waisa hi nab( yahan kaht^, 
Mubarak hai wuh, jo bad khiyal o fial se bilkull baz ata hai. Mash- 
warat ke mane is maqam men na sirf salah, balki tadbfr, handish hai. 
Kist ki maslumrat par chalnd yih hai, us ki tadbiron ya bandishoo par 
chalna, ya un ke mutabiq kam kaj karna. Wuh, jo gunahgaron 
ki mashwarat par chalta, na sirf un ki pairaui karta, balki ap apne dil 
men un ki khiyalat aur tadbiren qabul karta, apne dil se bun bandish- 
en karta, wuh khud gunahgar hota hai. Us ki aur un ki 'zat ek hi 
hai. Yih to insan ki asli zat hai, par mubarak wuh admi, jo is se 
mutanaffirhokar Rub i Quds ki niamat se Khuda-zad bana hai. Wuh, 
jo gunahgaron ki mashwarat par chalta, khatukdron ki rah par bhi khard 
rahtdhai, yane, tip gunahgar aur khatakar hai. Us ka dil badl ki ta- 
raf lagta ; na faqat auroa ke bahkane se wuh gunah karta, par usi ka 
dil gunah se aliida hokar burai ki taraf mail hota hai. Aisa kharab 
shakhs bhi thatthd karnewdlon ki haithak par baithtd ; wuhi Allah, aur 
aqibat, aur sari dindari se thatthebazi karta, Khudd se kuchh khauf 
ya mahabbat nahin rakhta, lekin ahmaq bankar apne dil men kahta, 
Khuda nahin. Aksar bani A'dam yiin hi berah aur bigar gae, ruswa 
ho gae, aur apne Kamon se ghinaune bote hain. Jo kisi shahr ke ba- 
zar men jaen, kitne bedm aur thatthebaz dekhenge, jo josh men hain, 
batil khiyal aur Khuda ka samhn^ karte, aur Masih ke muqabil raan- 
siiba bandhte hain, Afsos ki is mulk men itne bakasrat log apne 
dilon men buri tadbiren aur bandishen banakar, ya qabiil karke un par 
amal karte hain, bad rahoij par khare bote, aur unhen pasand karte 
hain, aur rah i najat se istihza aur ibanat Karte hain. Is mulk ke bar 
ek bazar men is qadr ke thattha karnewale haio, ki Masih aur Islam 
i Masihi ko haqir jante, Kalam Ullah, aur Khuda ki shariat, adalat, aur 
Khuda ki sari sifat par haijste, aur thatthe marte hain. Jab koi waiz 
aqibat ki babat unhen talira ya nasihat deta, we, agle Yahudlon ki 
manind, kahte, " Wuh jaldi kare, aur phurti se apna kam kare, ki ham 
dekhen, nazdik ho, aur a pahunche, taki ham use janen," Yas. 5 ; 
19; ya kahte hain, " Allah ka kalam kahan hai.'' wuh abhi awe," 
Yar. 17 : 15. Lekin un ke haqq men ek qadim peshkhaban' puri 
ho gai, yane, " Akhiri zamane meu mazhaka karnewale zahir honge, 
jo nafs ki pairaui karenge, aur kahenge, ki Us ke ane ka kya wada ho 
gaya .?" 2 Pat. 3 : 3.4. Ab nabi kahta, Mubarak, kya mubarak! 
wuh admi, jo bar tarah ki aisi buri chiil ko chhor deta, jis ke dil ki 
garaz bilkull alag rahti, jis ke kam aur kalam dunya ki chal se juda 
rahte hain, jis ke dil ki chah, hath aur panw ki chal, aur munh ki bat- 
CQ mubaddal aur pak ho gai hain. 

2. Balki Yahoivdh ki shariat men us ki ishrat hai, aur din rdt vs ki 
shariat meri soch kartd hai, 

Shariron ki sharakat ko chhorke s^diq admi Yahowah aur us ki 
shariat ke sath suhbat rakhta hai. Shariat ki mani is jagah mea 
Tauret hai, kyiinki Daiid ke waqt men faqat Miisa ki panch kitabeQ 
aur siwa tin char likhi gain thin. Lekin ye baten tamam Ilahi na- 
wishtorj ke muwafiq haio. Khuda k^ har ek banda Kalam Ullah meo 



ZABITR 1 : 2. 233 

aish ishq rakhta hai, aur na sirf use parhta, balki aisa sochta, ki ka- 
1am ki tasir dil merj rahti. Chunanchi Miisa ne ban! Israil ko farma- 
va : " Aur ye baten. jo aj ke din main tujhe farmata hun, tere dil men 
rahen. Aur tu ye bateri taqaiyud se apne larkon ko sikhla, aur tii ap- 
ne ghar men baithe, aur rah chalte, aur sote, aur jagte unherj wird 
kar," Istisna 6 : 6, 7. Allah ke firishte ne bhi Yashii ko farmaya : 
" Is sliari'at ki kitab ka zikr tere munh se chhut na jawe, baki tii rat 
din us ki tilawat kiya kar, taki tu us sab par, jo us men likhd hai, 
dhiyan rakhke amal kare ; tab tu apni rah men kamyab aur mudabbir 
hogi," Yas. 1 : 8. Phir, hani Israil ke badshah ke liye yun hukm 
hai: " Wuh us ke sath raha kare, aur jab jie use parha kare, taki 
wuh Yahowah apne Khuda se darna sikhe, aur us Tauret ki sab bat- 
OQ ki muhafazat kare, aur in huquq ko amal men la we,'' Istisna 17 : 
19. Sadiq admf, jis ka yahan ziitr hai, na sirf parhta aur Allah 
ka nam leta, balki tamam kalam Ivo amal "men lata. Kalam us ke 
dil men mahfiiz rahta, us ke dil ki takhti par likha gaya, aur 
us ke man se wuh mil jata hai. Us ki danist mea Kalam UUah 
*' sone se, balki bahut kundan se beshqimat hai, aur shahd aur 
us ke chhatte ke tapaknewale se shirintar hai." Zabiir \b : 10. 
Us ke sare andeshe aur dil ki khwahishen sharlat i ilahi ke as 
pas hain, shab o roz wuh us ko manta aur us men masriir rahta. 
Wuh parhta aur sochta, taki rakhe aur kare. Wuh shariat mea 
ishrat rakhta, na is live ki us ko manne se ajr hai, ya us ke udul 
karne se azab hai, par is liye ki wuh pak, durust, achchha hai. Sha- 
riat ke shauq ke bais se sadiq admi ke dil men aisi khurrami hai, ki 
sari dunya se yd az hakiman i dunya nahin mil sakti, jise tamam jahan 
rok nahin sakta, jo 'garibi, pastliali, tanghali, bimari, shikanja, ya mu- 
sibat, ya qaht, ya waswas, ya maut ke waqt mea mazbut aur qaim, 
balki afza rahegi. Yihi sachchi dindari hai. Is men aur din i 
Mahammad, ya hJrahmanon ke mantar jantar, ya Hinduon ke maton 
men itna farq ki asman aur patal men hai. Har waqt, har ek kam 
men, Khuda ka banda, jo khata ya pita, ya khetibari, ya naukari, ya 
kharid o farokht, ya jo kuchh karta howe, sab shariat i ilahi ke muta- 
biq karta, aur hamesha us men masbgiil rahta. Gaur kiya chahiye ki 
na hedili ya kashidagi se sadiq admi sadaqat karta, lekin dil o jan se, 
farmanbardari men us Ki kulli khushl hai, — Yahowah ki sharfat men its 
ki ishrat hai, us Ki marzi Khuda ki marzi ke mutabiq hoti hai, Dekha 
chahiye bhi, ki sachchi dindari Kalam- ullah ke mutabiq hai, yane 
Tauret, nabion ke nawishte, Zabiir aur Injil, na Quran va Puran ya 
Bed ya Upa-bed, ya Bedang ya Upang, ya kisi insani bandish ke mu- 
tabiq hai. IJs sachche kalam ke muwafiq Allah ki khidmat kiya 
chahiye, na jhiithe paigambaroa ya guriion ki khushi par. Pas, malum 
hota, kijo Khuda ke talib aur asliiq bain, jhuthi kitabon aur rahnumaion 
ko chhorke sirf Ilahi uawishton ki pairaui karte, aur un men masnir 
o mahzuz rahte hain. Jo ki pak nawishton men masriir nahnj rahta, 
aur shab o roz un men soch nahin karta, so Khuda ki kahsiya, yane, 
us ki badshahat men shamil hone ke laiq nahin hota hai. Sach ki ru i 
zamin par koi aisa kamil shakhs nahin, jis ka bayan yahan hai; kyunki 
gunah ke bais se sab koi natyqat ho gae, aur har ek insau aib- 
Tt 



234 ZAB17R 1:3. 

dar rahti hai. Taubhi jab Ruh i Quds se koi insan pherke paida hota, 
aur us ke dil ki tabdil ho ]ati, tab wuh Allah ki shariat meg kuchh 
kuchh, balki bahut magan rahta, agarchi beaib na howe, aur wuh ha- 
mesha koshish o mashaqqat karta, ki bilkull shariat i Ilahi par chal 
chalan kqre, Tajrihe se us ko khub maliim hota hai, ki Pulus hawarj 
ki b^ton ke kya mane haiij, jab kahta : " Main apni insaniyat i manawi 
men Khuda ki shariat se razi hun ; par dusri shariat ko apne band 
band men dekhta hun, jis ko meri khirad ki shar'at se jang hai ; aur 
main gunah ki shariat ka, jo mere band band men hai. asir hun." 
Rum. 7 : 22, 23. Ab sabit hota hai, ki Yahowah ki shariat men ish- 
rat rakhna sahl nahin, balki dushwar kam hai, aur begair az Khuda ki 
madad ke koi insan yih kam nahin kar sakta. Wuh jo sar i nau paida 
nahia hua hai, agarchi alim, ya danyawi fazil shakhs howe, aur andak 
miqdar tak shariat ki pakizagi aur durusti dekhe, -bar chand us par 
chalne aur us men mahziiz rahne ke bye kamqadr aur kamtaqat hai. 
Wuh apne badan k{ adaton se kushti kar nahin sakta, yahan tak ki 
Yahowah ki shnriat men ishrat rakhe, kyunki is riihani larai aur jang 
men Riih i Quds ki kuriiak zarilr hai. Jis ki kamil ishrat Allah ki 
shariat men hai, wuhi kamil shakhs hai, us ke dil men se badi ki jar 
ukhari gai; kvunki jitni badi, shariat se itni karahiyat hai, aur us ki 
chah aur chal bar eK bat men durust aur pak hain. Par koi aisa 
shakhs dunya men nahin hai ; so taajjub nahin, ki koi shakhs na milta, 
jo hamesha kamyab aur iqbalmand rahta. Faqat ek hi beaib, begunab 
admi kabhi dunya men tha, yane f sa Masih ; aur agarchi wuh is barakat 
i mazkur ka mustahiqq tha. tad bhi us ne sari dunyawi barkaton ko 
nachiz jana, taki salib ka mutahammil howe. Pas, ag&rchi bani Adam 
Ke darmiyan koi beaib admi nahin hai, tau bhi bar nek shakhs ki ish- 
rat shariat i Ilahi men hai, aur " us ke liye yih shariat hazaron ashra- 
fion aur rupayoo se bihtar hai." Khuda ke " labon ke sukhan ke 
sabab wuh apne tairj, halak karnewalj rahon se nigah rakhta," Zab. 
17 : 4. Yih sukhan sada us ke dil men mahfuz rahta, jab " sharir 
log batil khiyal kaite bain," 2 : 1. wuh Yahowah ki shariat men sock 
kartd hai, rat ko apne bistar par shariat ka khiyal karne se wuh khush 
hota, aur din ko jabki bahar bhitar aya jaya karta hai, Khuda ka kalam 
us ke dil ka biita aur us ki chal ka qaniin hai. Wuh na sirf Allah 
aur Parameshwar ka nam bak bak karta riyakaron ke taur par, lekin 
»s ka dil kalam par aur Allah ki taraf lagta. Jab ki so rahta, us ka 
dil shariat ke mutabiq durust rahta ; jab jag uthta, tab bhi sukhan i 
Ilahi ko aziz janta hai. Kabhi yih sukhan us ki ankhon se ojhal na 
hota, balki us ke dil ki chauk baton aur darwazon par likha rahta ; rat 
ko us ki jan Khuda ka shauq rakhti, wuh apne oil se bar sahar Khu- 
da ki talash karta hai. Daud nabi sa wuh kahta, " Ah ! main teri 
shariat se kaisi mahabbat rakhta bun ; mera tafakkur sare din wuhi 
hai," Zab. 119 : 97. 

3. Aur wuh us darakht Jet mdnind hat, jo nahron ke pdni ke kandre 
par lag dydj dive, aur apne waqt par mewe Idwe, jis ke patte murjhdte 
aahin, aur wuh apne har ek kdm men kdmydb hogd. 

Sadiq mubarak hai. Musannif ne pahli ayat men kahd, Mubarak 



ZABITR 1: 3. 235 

hai wuJi ddmf, wg,. Is ayat men batata, U nek admi kaisd mubarak hai. 
Allah ki taraf se us par beshuraar barakaten nazil hoti hain. Musannif 
hasin aar fasih misal ki madad se sadiq admi ki khushhali bayan karta 
hai. Us ki khushi o salamati ek dam Ki nahm, balki qaim aur atal 
rahegi. Shaf ir kabhi kabhi bahut shandar hain, jo ap ko us hare 
darakht ki manind, jo apne khet men uge, phailate hai;j ; par kate 
jate, guzar jate, goya the hi nahin. We to us sarfaraz darakht ki 
manind hain, jo ki agarchi apni ban ban dalioo ko charoa taraf phai- 
lawe, tis par zamin men us ki kuchh jar nahin ; ya jo jar howe, tad 
bhi SLiiihe registan men rahta. Jiasabab is ke we tar o taza rah nahin 
sakte, balki un ki shaukat guzar jati, we hi fami ho jate, aur un 
ka nam o nishan nest ho jaega. Par sadiq admi phulte phalte 
darakht ki manind hai, jis ki jar serab khet men, balki bahte pani ke 
kanare par lagti hai, jo mausim i mewa men mewadlr hota hni. Barakat 
i Ilahi ke bais se wuh aisa mubarak hai, asl^e wuh to jangli darakht 
th;-, aur faqat ag ke laiq, par Khuda l^e hath ne use aisi khushhalat 
rneii lagaya. Wuh anguristan, jis men sare sadiq admi lagae jate hairj, 
Khuda ki kalisiya, ya badshahat hai, aur buzurg Bagban ke fazl se, 
na ba sabab i liyaqat apni, we us men shamil bote hain. " We, jo 
Yahowah ke ghar men lagae gae hain, hamare Khuda ke diyar meu 
phulenge," Zab. 92 : 13. " Un ki dalian phaiiengi, un ka jamai 
zaitiin ki manind, aur un ki khushbu Lubnan kl si hogi," Husia 
14 : 6. Un ke phalon se malum hoga, ki we Khuda ke takistan men 
lagae gae hain, kyiinki kanton se angur, ya bhatkataiyon se anjir 
nahin milte hain, par bar ek achchha darakht achchha phal lata hai. 
Misl is ayat ki, Yar. 17:8 men hkha hai, ki " Mubarak hai wuh ad- 
mi, jo Yahowah pa-r bharosa rakhta hai, aur jis ki ummedgah Yaho- 
wah hai : kyunki wuh us darakht ki manind hoga, jo panion 
ke kanare par lagaya jata, aur dhara ke pas apni jar phailata, aur 
garmi ane se bekhabar rahta, balki us ka patta hara hoga ; aur khushk- 
saii men bekhatra hoga, aur phal lane se baz na aega." Yiin sabit 
hota hai, ki Khuda ki barakat ke phal kaise aql-arasta, khirad-afroz, 
dil-farcz, aur bilkull pasand ke laiq hain. " Sadiq khurme ke da- 
rakht ki manind lahlahaega, wuh Lubnan ke saro ki tarah sabz hoga," 
Zab. 92 : 12. Sadiq shakhs apne waqt men mewe lata; yane, bar 
waqt us ki neki o Khudatarsi lahlahati aur sabz rahti ; us ke bar ek 
kam se maliim hota hai, ki Khuda se khauf aur mahabbat rakhta, aur 
usi mubarak umraed ke, aur apne buzurg Khuda, yane apne bacha- 
newale I'sa Masih ke zuhur i jalal ka muntazir rahta. Apne asraani 
Bap ki niamat i pinhan, aur raz i latif se nek admi bar roz abpash 
banta, aur taza rahta hai ; sari chizen us ki bhalai ke liye milke kam 
men mashgul hain. Wuh barhta, t--iraqqi karta, aur apne Bap ke aba- 
di tahistan men lagaya jane ke liye taiyar hota chala jata hai. Sadaqat 
ke phalon se, jo Tsa Masih ke sabab se hain, wuh lada rahta, taki Khu- 
da ki madh aur hamd kijawe. Ye phal jo hain, so mahabbat, aur su- 
rur,aur aram,aur sabr, aur malayamat.aur khushkhoi, aur iman,aur faro- 
tani, aur parhez hain. Jis ke dil men ye hain, so hasad, ya nazebal, 
yd badgumani nahin karta ; kinawar, yc\ lafzan, ya magrur, ya apne 
nafa ka tahb, ya khud-garaz, khud-bin, khud-numa, khud-sar, khud- 



236 ZABITR 1:4. 

san^, ^ihud-pasand, ya l^liud-parast nahiQ hota ; tund-kho, tund- 
raizaj, ya tund-waza nahin, baduari se khush nahin, balki rasti se 
khush hai. Kam men wuh susti na karta. ruh se chalak hota, ^hu- 
dawand ki bandagi men rahta ; ummed men shadmdn, bala men 
sabir, dua men paedar, aur sare adiniOQ ka khair-andesh aur khair- 
khwah hai. Isi tarah siidiq rpne waqt men mewe lata, us ke in 
Kamon se sabit hota, ki us ki neki lahlahati hai, ki us ke patte na 
murjhate aur us ke phiil nakumhlate hain. Aur wuh cqme har ek kdm 
men kumydb hogd. Yane, wuh sadiq admi, jo heaib hai, har waqt, 
har eK kam men bakhtyar aur iqbahnand rahega. Khudii us ke sath 
hai, is waste wuh sahib i iqbal hai. Jab koi shakhs nakamyab yd 
hasratzada howe, wuh apne tain parakhe, aur dil men pursish kare, 
* Kya main wuh kamil adrai bun, jis ka bayan pahli aur dusri ayaton 
men hai, jis ki taniam ishrat Allah ki sharjat men hai r' aur apne 
gunahon se waoif hokar kamal farotani aur ajizi se takht i fazl ke 
pas jake Masih ke wasile se gunahon ki' magfirat mange. Sadiq 
admi ke kam sadaqat ke mutabiq hain, aur marzi i Ilahi ke muwafiq, is 
live wuh un men kamyab hogd. Wuh apne tamam matlab ko mukam- 
mal karega. 

4. Sharfr to aise nahin, balki bhuse Id mdnind hain, jise liawd lira 
lejdti hai. 

Khuda ki taraf se sharir admi ki qismat yihi hai ; wuh gunah^aron 
ko jine nahin deta. We tamam ho jaenge, aur hamesha ke liye un 
ka zikr mit jaega. Gunahgar patal men d^le jaenge; aur sari qaum- 
en, jo Khuda ko faramosh karti hain ; we apne hathon Ke kam ke 
phande men phans jaenge. Bad! sharir ko halak karegi, ek an ki an 
men sharir na hoga, agarchi tu gaur karke us ka makam dhundhe, 
wuh maujud na hoga, kyunki khatakar sab ke sab halak ho jaenge, 
dhuan ki manind jate rahenge, aur un ka anjam nesti hoga. 
Dehho, sadiqon aur shariron ke anjara men kya tafawat hai ! sadiq 
abad tak mubarak, aur sharir abad tak malaun rahega. " Agarchi 
gunahgar sau bar burai kare, aur umr daraz howe, tad bhi main 
janta hun, ki un ka bhala hoga, jo Khudatars hain, aur us ke huzur 
darte hain. Lekin gunahgar ka bhala kahin na hogd, aur saya ki 
manind wuh apne dinon ko na barhawega, is liye ki wuh Khuda ke 
age nahin darta tha." Waiz 8 : 12, 13. Sadiqon ki qismat suthri 
hai, lekin shariron ka hissa anewala gazab hoga. Sadiq apne har ek 
kam men kamyab hoga, par sharir to aise nahin. Yunani, Rumi, aur 
Arabi tarjumorj men yih talafFuz bazor do bara ata hai, sharir to aise 

nahin, aise nahtn, Arabi t.j'jlJ^ ^wv^xl ^^^xiUj|<.^iIc^/ ^i.^.^^ Un 

ke ghamand ki baten, gustakhi aur takabbur, aur taish aur jhuthi 
shekhian nest ho jaengi. Sadiq abadi bunyad par qaim rahte hain, 
par shariron ki kuchh jar nahin, is liye we to bhuse ki mdnind \\^\n,jise 
hawd urd lejdti hai. " Un ka pahlawan san ho jaega, aur us ka kam 
sharara, aur we donoQ baham jal jaenge, aur koi un ki ag na bujha- 
wega." Yas. 1 : 20. We to us jangli pazhmurde per ki manind 
honge, jo bhalai ane se bekhabar hai, aur w^e bayaban ki tapishnak 



ZABITR 1. 5. 237 

jagahon men sukiinat kareng-e, aisi khan zamin meQ jis men, koi bas- 
newdla nahin hai." Yar. 17: 6. Agarchi ab we dunyawi mal o 
aish se ^suda howen, un par wawaila ! Kyunki is jahan me^j we apDi 
tasalli pa chukte hain. Jahan i ayanda men we ruswa aur khajil 
honge ; " jaisi bhiisi hawa ke ag-e hoti hai, waisa hi we honge, aur Ya- 
howah ka firishta unhen hankega." Zab. 35: 5. Un par nagahani 
tabahj paregi, jab ki sadiqon ka ji Allah se khushwaqt rahega. 
" Khuda unhen dantega, aur we diir bhag jaenge, aur us kiire ki 
tarah, jo andhi se urta phire, ya us patte ki tarah jo bagiile men ghume, 
mare mare phirenge." Yas. 17: 13. Khuda gehim, yane sadiqoij 
ko, gole men jama karega, par bhuse, yane shariron ko us ag se, jo 
hargiz nahio bujhti jalawega. " We kitni bar bad ki manind bar- 
bdd bote hain, aur bhus ki manind bawandar se urae jate haio." 
Aiyub 21:18. Ai parhnewale ! jab ki tii aisi bat parhta, apne tai'o 
parakho, khabardar ! aisa] na howe, ki tu Kbuda ke khaliyan par se 
bazor i girdbad i Ilahi uraya jawe. Har nek admi Khuda ki aisi dara- 
ni baton se khauf rakhta, aur ziyada sargarmi se koshish karta, ki 
sadiqon ki suthri mirds men hissa pawe. 

5. Is waste shartr addlat men, aur khatdkdr sadiqon lc( jamdat men 
khare na rahenge. 

Yih ayat 3 aur 4 ayaton se yun nisbat rakhti hai. Un men yih 
am marqum hai, ki sadiq hamesha mubarak, aur apne har ek kam 
men kdmyab hoga ; sharir har waqt malaun, aur bhuse ki manind 
hanka jaega. Is ayat men likha hai, ki us ain ke mutabiq har ek 
shakhs apna hissa paweg4 ; yane halanki sadiqon ke liye najat aur 
shariroQ ke liye halikat muqarrar hui hai, zurur Khuda ki adalat 
inhen gira degi, aur unhea apniwajib miras men qaim karegi. Agar- 
chi Khuda ka adl har waqt insan ke dekhne men nahiij ata, tau bhl 
us ki adalat i mukafat harek shakhs ke liye apna pura aur munasib k^m 
karegi. Yahio har tarah ki adalat i azab ka ishara hai, khwah is 
jahan men, khwah jahan i ayanda men howe. Jahan i hai men Khu- 
da kabhi kabhi tarah ba tarah apni adalat bani A'dam par zahir karta 
hai, bawujiide ki us ka insaf ab bilkull dekh nahin parta ; lekin aqibat 
men adl i ilahi sare admion'par bakhubi ashkara hoga. Tab sabhon ko 
malum hoga, ki Khuda insaf karnewala hai. " Khuda har ek lial ko 
adalat men lawega, aur har ek makhfi kam ko, kya bhala kya bura." 
Waiz 12 : 14. Aksar sharir admi to shekhi aur istihza karte, aur 
kahte, ki Insaf ke ane ka kya wada ho gaya r Jis tarah ki chor y^ 
rahzan nale ya jangal men chhipke ummedwar hain, ki hakim hameij 
na pakrawega, waise hi gunahgar adalat i Ilahi se makhfi hone ke khi- 
yalat i la-tail karte hain. Par nek o badon ki amezish i hai adalat 
men na rahegi. Jis waqt ki Khuda insaf karne ke liye khara hoga, 
us ki kalisiya badkaron se pak ho jaegi. Tab har shakhs, jaisa wuh 
hai, waisahi zahir hoga ; sadiqon ki sadaqat aur shariron ki shararat 
ige ko chhip na rahegi, balki alam i ulvvi aur alara i sufli ko ashkara 
hogi. " Khuda ne ek din muqarrar kiya hai, ki ek mard ki wasatat 
se, jise us ne muaiyan kiya hai, alam ki sachchi adalat karega." Yih 
mard to ^hudawand Tsa Masih hai, jis ek hi shaikhs men uluhiyat aur 



S38 ZABITR 1. 5. 

insaniyat hain ;" kyunki ham sab ko zarur hai, ki Masi'h ki masnad i 
adalat ke age hazir howen, taki har ek muw^fiq us ke, jo us ne kiya, 
kya bhala kya bura, apne badan ke kie ko pae." 2 Kar. 5 : 10. 
•• Sab qaumen us ke age jama ki j^engi, aur wuh un ko ek dusre se 
jiida karega, jaisa cbarwaha bheron ko bakri'on se juda karta hai. 
Tab wuh un se, jo baea haiij, farmawega, ki Dur ho, ai malaiino ; us 
abadi ag men jao, jo Shaitan aur us Ke firishton ke waste taiyar ki gai 
hai. Aur ye azab i abadi men jaenge, par sadiq hayat i abadi men," 
Mati 25 : 32,41,46. Khatcikdr sddiqon Id jamdat men khare na 
rahenge ; garaz we, jin ke dil Khuda se bei'ah ho gae. aur jo batin raerj 
us ki badshahat se kharij haiii, Khuda ki last adalat se haqiqat men 
us men se kate aur hanke jaenge. Riyakaron ki riyakari aur badkaron 
ki badkari abad tak makhfi na rahegi,par zahir hogi,aur un ke karnewale 
mardiid honge. Faqat thori muddat tak chun hai hai, Khuda ki 
kalisya men nek o bad baham rahenge. Khuda ka irada hai, ki apni 
adalat se sadiqorj ko shariron ki amezish se saf o tahir kare, aur yihi 
iftiraq aur taharat kh^ss taur par aqibat men aur us muqarrar kie hue 
azim roz i adalat men hogi. Khuda ka irada hai, ki us ki kalisiya 
pak howe, us ke is irade se sabit hota hai, ki shanr log us ki jamaat 
men se kharij kie jaenge aur halak honge. Tauret ke kai maqaraon 
men yih qaul milta shariat i Ilahi ke udul karnewale ke haqq men, 
"Wuh shakhs apni guroh men se kat jaega." Yih ayat us qaul se 
ishara, ima o ramz karti. Jo burai karta, so haqiqat men aur bilfial 
Khuda ki badshahat se kat gay^ hai; aur jab ki Khuda ki adalat za- 
hir hogi, tab us ki halat bittahqiq mah'rn hogi, tab khatakar sadiqoQ 
ki jamaat men khare na rahenge. Jo sachchai men kalisiya-wale hain, 
so hi sadiq hain ; agarchi Kai sharir banam aur zahiran yahau ki bad- 
shahat i Ilahi mexj shamil hiie hain, taubhi adl i Ilahi ke zuhur ke waqt 
men kharij kie jaenge, aur Khuda ki asmani kalisiya men dakhil na 
honge; pahlauthon ki jamaat men, jin ke nam asman par likhe hain, 
khare na rahenge. Yiin malum hota, ki sadiqon ki jamaat i mazkur 
is ayat ki Khuda ke qadim ahl i ahd the, un ki khass taswir ke mut^- 
biq, yane we, jo sachche bemakr Israili the ; chiinanchi bani Israil 
aur maqamoQ men sddiq kahlate hain, dekho Ginti 16: 3, 23 : 10. 
Zab. Ill: 1, aur Khuda ne unhen farmaya, " Turn pak bano, ki main 
pak hiin." Yasaiyah nabi ne peshkhabari di, ki is pak taswir ke 
mutabiq ahl i ahd sadiq ho jaenge, " Aur tere sab farzand Yahowah se 
muallam honge, aur tere farzandon ki salamati kamil hogi." 54 : 
13. So is ayat ka yih V^iz jamdat I?rail ki jamaat se alaqa o munasa- 
bat rakhta, chunki we sddiqon ki jamdat the. Hiz. 13:9 sab ahl i 
Israil sddiqon k( jamdat kahlate hain, " Aur mera hath un nabion par, 
jo dhokha dekhte hain, aur jhuth ke peshgo hain, phailega. We 
mere lor/on ki jamdat men na raline pawenge, na we Isrdil ke khdnddn 
ke daftar men likhe jaenge, aur na we Israd ke mulk men pahunchen- 
ge." Is ayat ke masla ke mutabiq Qurah aur us ke pairau sadiqon ki 
jamaat men khare na rahe, lekin zamin, jo un ke niche thi, phati, aur 
" we jamdat ke danniydn se fana ho gae." Ginti 16 : 33. Is ain ke 
mutabiq Saul aur us ke pairau, agarchi banam kalisiya men the, sddiq- 
on kt' jamdat men khare na rahe, balki fana ho gae. Aur yun hi Khu- 



ZABUR 1. 6. 239 

d^ ke muqarrar waqt par har ek sharir ya riyakar sadiqoQ ki jamdat se 
kharij kiya jaega. Khuda ki ankhen sada us ki kalisiya par nigah 
karti hain, aur us ki pakizagi ke Jiye tajwiz kart( haiij, balanki insan 
gafil ho^Yen. Khuda ki adalat ke waqt men sharir mardud, aur sadiq 
maqbul ho jaenge. Sare sadiqon ki sadaqat sirf Khudawand Tsa 
Masih ki taiaf se ati hai : we to apni bigri hiii asl ke bais se gair 
sadiq hain, par " wuh hamare badal gunah thahara, taki ham us ke 
sabab se sadaqat i Ilahi banen.'^ 2 Kar. 5 : 21. 

6. Kyiinki Yahowdh sddiqon ki rah pahcMntd hai, par shartron ki 
rah nest o ndbild hogi. 

Zabur men rdh ke do mane milte hain ; pahli chalan, tab anjdm, 
hissa, qismat, hdlat. Yih dusre mane aksariya milte ; dekho Zab. 37 : 
5. " Apni rah Yahowah par chhor de," yane, apni qismat, halat, Ya- 
howah par chhor de." Phir Yas, 40 : 27. s " Ai Yaqub, tu kyun 
kahta hai, aur ai Israil, tii l\is live bolta hai, ki men rah," yane mera 
anjam, meri qismat, " Yahowah se poshida hai," wg. Is ayat ke 
dusre hisse se malum hota hai, ki yahan rdh ke mane chalan nahiQ, 
lekin mudmala o ahivdl-, " Shartron ki rdh," muamala o ahwal, " nest o 
ndhud hogi." So pahJe hisse men rah se yihi miirad hai. Tisri aur 
chauthi ayaton men sadiqon aur shariron ki qismat, muamala o ahw^l 
ka bayan hai ; sadiq mubarak, sharir malaiin, is waste shar'r adalat 
men khare na rahenge. Sharir khare na rahenge, kyunki sadiq 
mubarak, par sharir malaun; yane, Yahowdh sddiqon ki rah pahciianta hai, 
par shariron ki rah nest o nabud hogi. Is ayat men tisri aur chauthi 
ayaton ka khulasa marqiim hai, panchwin ayat ke subut ke taur par. 
Jydn yahan likha h^i, ki shariron ki rdh nest o nabud hogi, tyun aur 
kahin likha hai, ki un ki iimmed nest o nabud hogi. Dekh Avub 8 : 
13; Amsal 10 : 28. Khuda sadiqon ki qismat aur halat, un ka mu- 
amala o ahwal pahchanta hai, isi liye un ko har tarah ki barakat mi- 
legi. Us ki ankhen har waqt un par nigah karti, aur un ki rakhwali 
karti hain. Nekon ki rah khabir i mutlaq, dana o bina, aur haraa- 
dan Khuda Taala ko malum hai ; so zariir sadiq admi us ki taraf se, jo 
sadiq- ul-qaul hai, mubarak howen ; Khuda un ke " dukh par nigah kar- 
ta, aur un ki jan ko sakhtion ke waqt pahchanta," yane, un ki jan ki 
khabardari karta, Zab. 31:8. "Yahowah achcha liai, aur tangi ke 
waqt ek panah hai ; wuh apne mutawakkilon ko pahchanta hai, ya- 
ne, un ki himayat karta hai, Naham. 1 : 7. " Khuda ki bunyad us- 
tawar hai, aur us par yih muhr hai, ki Khudawand unhea, jo us ke 
hain, pahchanta hai, 2 Tim. 2 ; 19. Khudawand Tsa Alasih, jis ki 
taraf se sadilqon ki sadaqat ati hai, apnon ko pahchanta, un i\i rakh- 
wali, hifa^-at, aur hidciydt karta, aur hamesha unhea har tarah ki ba- 
rakat deta hai. Us ka qaul yih hai, " Achcha charwaha main hi'in, 
aur apnian janta hiin, aur apnion sejant jata hun, aur main bheron, 
yane, sadiqon ke liye, apni jan deta hiin," Yiih. 10: 14, 15. Yaho- 
wah hamesha sidiqon ki rah pahchanta hai ; un ka anjam bihisht, aur 
un ka bhala abad tak hoga ; par shariron ka bhala kahin na hoga, bal- 
ki us ki ummed jati rahegi. In panchwin aur chhathwin ayaton ki 
pesh^habari tamam alam par qaim hogi, aur dunya ke akhir tak puri 



240 ZABUR 1. 6. 

hoti rahe^j Khud^ sddiqoe ke live wada-wafd hoga aur shariron ko 
bhi apa^ qarz ada karega. 

Is Zabur ke akhir men parhnewale ko naslhat ki ek bat detd hun 
main, ki jab tii Zabur ko parbt^, ya gata, khabardar ki teri garaz pak 
howe, aur kalam ki tasir tere dil men rahe, taki tu ziyada roshan-r4e 
o zamir ban jawe, tera iman mazbuti pakre, aur bar h^latmen teri ruh 
kbush aur mustahkam howe. Yun Zabur ki tamam kitab tere panw 
ke liye chirag, aur teri rah ki roshni hogi. 



THE OFFICES OF CHRIST 

FROM 

FLAVEL'S FOUNTAIN OF LIFE 

MASrn KE MANSAB. 

Rev. J. Warren se tarjuma kiyd gayd. 



ATHWA'N BA'R. 

MASi'h Ki' MIYA^^JJI'GARI' Kl' KHASSIYAT. 

Is liye, ki Khudd eJc hai, aur Khudd aur insdn men ek insdn, yanc 
Masih Tsdywdsita hai. — 1 Tim. 2 : 5. 

jABkisi kam ke liye bari der se bahut si taiyari' hoti hai, tab us se wuh 
kam bara aur azim malum hota hai. Agar koi shakhs sona chandi 
aur sab asbab, jo Dav:d ne haikal banane ke liye jama ide the, dekhta, 
to sahaj se malum karta, ki yih ban' imarat hogi. Aur dekho, 
yahan Khuda ke ek irada ka zikr hai, jo us haikal ke irada se aisa 
^zimtar hai, jaisa asman zamin se ; kyiiaki haq'qatan wuh haikal 
faqat Masih ka ek nishan thi' ; aur us ruhani aur zinda haikal ki, jo 
wuh banane ko tha, peshkhaban. Us haikal men Khuda ka zuhur 
tha ; is men Qadir i Alutlaq Allah basta hai. Us haikal ki 
taiyari men barah baras lage ; is ki taiyari azal se hoti rahi. Aur 
jaisa dunya ki paidaish se peshtar is ki taiyari hone lagi ; waisa hi jab 
dunya nest o nabiid ho jaegi, tab bhi sada tak yih hamd o taajjub ka 
sabab aur shayan hoga. Upar ki sanad se malum hota hai, ki yih 
jalali kam kya hai; yane, Khuda aur insan ke darmiyan miyanjigari ; 
aur yahan I'sa miyanji ka l;ayan hai. 

i. Us ka vzikr us ke kam se hota hai. Wuh ek wasita, ya dar- 
miyani hai. 

2. Us ke zikr men wahdaniyat mazkiir hai. Wuh ek miyanji hai ; 
aur koi diisra nahin hai. Jaisa ek Khuda hai, waisa hi ek miyanji. 

3. Us ke is zikr men us ki ek khassiyat makhsus ki gai hait 
Insdn kahlata hai. Yih is maqam men is waste hai, ki us ne insaniya. 
men kafara kiya. Aur is se yih faida bhi hota hai, ki gunahgar use aisa 
sardar kahin janen, jo hamara hamdard hai, aur hamara ranj janta hai ; 
taki us ki taraf khinche jawen, aur iman lawen. 

U 



242 MASm KE MANSAB. 

4. Wuh apne ndmon se mav,kur bai, vane Masih aur Tsa. Tsd se 
najat dihinda murad hai ; aur Masih se us kil niyaz bona. Pas, 
natija yih hai — 

rsd Masih akeld sachchd miydnji Khudd aur insm men hai. 

Wuh miyanji' ya darmiyani kahlata liai, Ibr. 9:15, aur 12 : 24. 
Pas, ab taammul Kama chnhiye, Ki 

I. Miyanji ka matlab kya hai r 

II. s lafz se i^ya murad bai, jab Masih ke zikr meo istiamal 
kiya jata ? 

III. Kis tarah s^hit hota bai, ki wuhi akela miyaiiji hai ? 

IV. Kya wuh insan hoke miyanjigari karta hai, aur us mefi Ulu- 
hiyat shank nabin ? 

I. Miydnji ke matlah hi hdhat. Asli Yunani lafz k a matlab darmi- 
ydni, ya bichwai hai ; yane ek, jo do shakbson l<e bich ake sulh un 
merj karwata bai. Zat men bbi, aur kam meo bbi Masih aisa hi bai : 
zdt meu ; ki wuh Khuda ki, aur admi ki zat meij sharik hai: aur 
kdin men ; ki wuh Khuda aur hamare bich sulh karwata bai. Asli 
lafz ke kai mane bain ; yane munsif, aur qasid, aur tarjun an, aur 
sulh karwanewala. Masih ye sab udhe rakbta, aur ye sab Kam karta 
hai. 

II. Is ka kyi matlab hai, jab Masih ke haqq men istigmdl Iciydjdtd 
hai ? yd Masih ke miydnji hone se kaun kaun bdt nisbat rakhti hain P 

1 . Is se yih bat nisbat rakhti hai, ki Khudd se ham se nihdyat bard 
higdr hai; nabin, to miyanji kuchh zurur na hota. Ek waqt Khuda 
se aur msan se nihayat shirin sulh aur mel tha ; lekin basabab gun^h 
ke jaldi se juda ho gae ; Khuda insan se nipat bezar hua, Zab. d : b \ 
aur insan Khuda se ajab tarah Ivi dushmanl rakhne laga, Riim. 1:18, 
32. ' 

Koi na kahe, ki ek hi gunah se, jo cbhota malum hota hai, aisabar^ 
bigar nabin ho sakta hai ; aur Khuda aise adna sabab se apne hi 
hath ke kam se ndraz na hoga. Adam ka gunah cbhota na tha. Wuh 
kamil aur rast tha; us ki t^ql men kucbh kamti na thi ; us ka ikhti- 
yar azad tha ; wuh iratihan ka samhna kar sakta tha ; us ki tamiz 
aluda na thi ; aur wuh janta tha, ki us ki aulad ka hai usi ke kam ke 
muwafiq hone ko tha. Wuh achchhi halat men tha : kisv tarah ki 
hajat na till, ki jis se iratihan zorawar ho jae ; wuh rahmatcQ se 
ghira tha, aur Khuda hi se mulaqat kiya karta : — aur is halat men 
gun^h karne laga. Jab aisi halat thi, to sarih nafarmanbardari aur 
behukmi ka kya uzr ho sakta bai ? 

•2. Is se malum hota hai, ki Khudd kd insdf zurur badld legd. Masih 
ki miyanjigari ka nira matlab yWii hai, ki in?af ko piira badli deke 
sulh karwawe. Beshakk ham Khuda ki rahraat ke sabaU se bachte 
hain ; lekin yih rahmat Tsa Masih ke wasile se boti hai, Afs. 1 : 
3—5. Am. '4: 12. Yiih. 6 : 40. Khuda ke dil men rahm jum- 
bish kar raha ; lekin Masih ke dil ke lahu ke wasile se bah nikla. Ek 
buzurg ne achchhi tarah se kaha hai, ki " Khuda ne na apne 
insaf ki sa^hti rahm ki mulaimi men, aur na rahm ki mulaimi 



MASrn KE MANSAB. 243 

insaf kl sakhti men, maglub ki." Agar ho sakta, ki Khuda aur koi 
tadblr insan ki najat ke live nikale, tau bhi bagair Masi'h ke kisi 
ko ummaid nahin ho sakti ; kyunki wuh yihi rah muqarrar kar chuku 
hai. Pas, agar koi khiyal kare, ki main aur kisu tarah se sulh Khuda 
ke sath kar sakta, to yih kaisi bewaqufi hogi. Kya Khuda ki danai 
aur tadbh- har ek insan ki khwahish aur aql ke muwafiq badlegi r Ja- 
han shariat hoti hai, wahaij saza zurur hai; aur jahan saza ka hukm 
hai, to us se kva faida hoga, agar huKm kabbi' Kam men na awe f Pas, 
mahim hiia, ki Masih kl miyanjigari dunya ki sari ummed hai. 

3. Masih ke miyanji hone se us Ke lahii ki benihayat qimat mahira 
hoti hai ; kyunki wuhi akela qadir tha, lu Klmda ke insaf ka daur ro- 
ke, aur Khuda ko un se, jo age dusliman the, razi kare ; jaisa Hkha 
hai, Kal, 1:21,22, "Aur turn ko, jo badkirdariofi ke sabab aj- 
nabi, aur batin men makriih the, us ne ab wajiid i jismani meij mar 
jane ke sabab se phiraya, taki wuh tumheu ajmi nazar men muqaqdas, 
aur beaih, aur bejurm thaharae." Beshakk wuh nihayat mufid aur 
latif chiz hai, jis se Khuda i quddns, jab ki wuh insaf ke sath gunah- 
garoQ se naraz hiia, apne gazab ko dhima kare, au' apni god men 
apne dushman ko lewe, aur us ke sath ahadi sulh ka ahd bandhe, aur 
us ke lipar git ke sath shadmani kare, Safaniyah, 3 : 17. 

4. Masih ke miyanji hone se us kd hehadd piydr Idchdr gunahgdron 
ki taraf zahir hota hai. Agnr wuh hamare waste sirf minnat karta, 
to us ka piyar o rahm sal -it hota ; par siwae is ke wuh hamara zamin 
ho gaya, aur hamare qarz ada karne ko aya. Jab i i us ne insaf ke 
hath ko, hamen halak karne ke liye uthae biie dekha, tab us ke dil 
men piyar ne kaisi jumbish ki, ki wuhi ap insaf ki talwar ka zarb 
sahta, agarchi janta tha, ki us ke sahne se qabr men girna hoga. 

III. Kis tarah sabit hota hai, ki wuh? aJceld miyanji hai P 
1. Kyunki wuhi, aur sirf wuhi Khuda se zahir kit/d gayd hai. Agar 
Khuda ne sirf usi ko zahir kiya hai, to hamen use, aur na aur 
kisu ko, qabiil Kama chahiye, Pak nawishton l\e do maqam sochna 
chahiye: yane 1 Kar. 8:5 — ki but-parast " bahutere Khuda aur ba- 
hutere Khudawand" mante haiij. Is ka matlab yih hai, ki but-parast 
log bahut Khudaon ko piijte the, aur bahut bahaduron aur darmiyani 
Khudawandon ko mante the : " Par (hawari kahta liai) hamara ek Khu- 
da hai, jo Bap bai, jis se sari chizen huin, aur hamari baz gasht us tak 
hai;" yane ek hi chashma i barakat o niamat : " aur ek Khudawand 
hai, jo I'sa Masih hai. jis ke sabab se sari chizen huin, aur ham us ke 
wasile se jute bain ;" yane wuhi akela hamara darmiyani hai, jis ke 
wasile se Hap ki taraf se hamen sari niamaten milti, aur hamari sari 
minnaten Bap ke iiuzur men ki jati bain. Waisa hi Am. 4:12 men, 
" Aur kisi di'isre se najat nahin : kyunki asm?^n ke tale admioij ko diis- 
ra nam nahin bakhsha gaya, jis se \\?.m najat pa sakeij." .'smeu 
nam se shakhs m.urad hai — aur koi shakhs nahin muqarrar kiya gaya 
hai, jis Ke wasile se najat ho sakti hai. Asman ke tale se murad na- 
hin hai, ki sbayad asman ke lipar aur koi miyanji hai ; kyunki asman 
men aur zamin meo us ko sara i^^htiyar diya gaya hai, aur wuhi akela 
najat- dihin da hai. Yih faqat ek muhawara hai, jis ka matlab yih hai. 



244 MASrH KE MANSAB. 

ki siwae us ke aur koi mutlaq hai nahm. Ek suraj dunya ke live kafr 
hai; aur ek dariniyani sure admi'on ke live. 

2. Kyimki wuhi aKela is uhde lie Idiq, aur is kdm par q4dir hai. Us 
ke siwae, jo R-jblrani aur insurii bai, kuun is ke laiq hair Khud^ ke 
siwae kaun Khuda ke insaf ko badla de sakta hai r Aur koi shakhs, 
Jkitna hi zorawar aur buzurg kyuy na ho, agar ghari bhar Masih 
ke us bojh ko, jo b% men us par tha, sambhalta, to wuh aisa nest ho 
jata, jaisa parwana, jo mashal ke shuale men urta hai. 

3. Kyiinki us Ka bihu har zama'ne aur har admi ke liye kafi hai. Us 
ke kafare ka faida A'dam Ke waqt se leke dunya ki intiha tak jari hai. 
Wuh is men suraj ki manind hai, jis ki loshni pesh ati hai, aur din us ke 
tuli'i hone se pahle hota, aur us ke gurub hone ke pichhe rahta hai : 
waisa hi Masih ke kafare se har zainane ko roshni milti hai. Wuh 
aj aur kal. aur az azl ta abad eksan hai. Pas, us ko chhorke koi 
dusra muqarrar nahin kiya gaya ; koi dusra is kam ke qabil nahin 
hai; koi dusra dan\ar nahin hai. 

IV. Pichhlihat yihi-hai, ki Ki/d wuh insdn ho\e miyunjjgari karid 
hai, aur us men Uliihiyat sharik nahhi P Aur ham yaqin harte hain, 
kiwuh donon khassiyat men, Khuda- insan hoke, miyaujigari karta hai. 
Riimi papa ke pairau kahte hain, l\i wuh apni Rabl)anl khassiyat ke 
mutabiq yih kam nahia ivarta hai ; lekin is Uahne se we us ki miy^u- 
jigari ko kamzor o bei/zat thaharate hain; kvunki us ki izzat o qadr 
sirf us ki Rabbanf khassiyat se hoti hain. We kahte hain, ki Pulus 
hawari is sanad merj,ki ek Khuda aur ek wasita bai, Darmiyani aur Khu- 
da ke bich tafriq karta hai ; aur ham jawab dete hain, ki wuhi hawari 
Masih aur insan ke bich tafriq, Gal. 1 : 1 men, karta hai, ki Na admi se, 
balki Tsa Masih ke farmiide se. Kya is se murad hai, Ki Tsa haqiqatan 
insan nahin hai } ya ki us ne sirf apni Rabbani khassiyat men Pulus ko 
bulaya .'' Kabhi nahin. Matlab hai, ki Masih ne, jo Khuda-iusan 
hai, use bulaya. iViasih na sirf admi hai, na sirf Khuda hai ; lekin 
Khuda-insan hai. Par is bat par deri karni kya zururhai.'* Kya 
Masih, miyarjji hoke, apni jan par, aur Ruh-ul-Qnds par, aur sari 
ruhani niamaton par, iqtidar o ikhtiyar nahin rakhta thar Kya 
qiyamat usi se na hogi } To ve kam sirf us ki insaniyat hi se nahin ho 
sakte hain ; aur agar sirf Uli'ihiyat se hiie bote, to kahe ko Khuda 
akele ko mansub na bote r Sach yih hai, ki Masih, ^^huda- insan ye 
sab kam kartd hai. 

Ha'sil I kala'm. — l.Tsd Masih /lo, joakela Khuda aur insan ke bich 
wasita hai, r«rf(/ /rarwi khatarndk kdm hai. Afsos tu^h par! kyunki 
aur koi tujhe abndi shualon se bacha nahin sakta hai. " Jite Khuda 
ke hatboii men giriftar bona haibatniik liai." Aur tu us ke hathoij 
men giiiftar hoga, agar Masih men panah na leke mar jaega ! All ki 
h^ten, jo 1 Sam. 2 : 25 men likhi hain, yahan yad ati hain. Jat) ki 
us ke betoo ki badch^li se Israili log qurbanfon se nafrat karne lage, 
tab us ne unbeij kaha, " Agar insan insan ka gunah kare, to qazi us 
ka insaf karta hai ; lekin agar insan Khudawand ka gunah kare, to us 
ki shafaat kaun kar sakta hai V Jab unhon ne qurbanion ki babat 



MASrH KE MANSAB. 245 

gunah kiya, aur un ke gunih ke sabab log haikal mefi bandagi karne 
se nafrat karne lage, to un ke gunah bahut bare ho gae. Ye qurbanian 
Masih ki nishanian thin ; aur jab unhorj ne un kf tahqi'r ki. to 
Masih k\ tahqir ki. Pas, un ke b^p A'h ki batoj ka matlab yih hai, 
ki ao-ar koi is tarah se Najat- dihinda i maiid ki nishanian haqir jane, 
to us ke liye shafaat baqi nahiu hai. Aur agar un Ka gunah aisa 
bhari hua, to kya un ka gunah halka hai, jo Masih ko abhi haqir 
jante haiu .'' — Beshakk jaisa ki AV\ ke bete halak hue, waisahi Masih 
ke dushman aur bisranewale halakat i abadi men matam karenge. 
Bagair wasita ke koi Khuda ke huzur nahin a sakta hai. Shaitan 
aur us ke pairau' kyiin nahin bach jate hain ? Kyunki un ka koi 
wasita nahia hai. Kya turn apne tain un ki halat men dal doge r 

2. Jaao, Ki Masih ke sdth aur kisd ko miydnji samnjhnd nihdyat 
bard gu/idh hai, Jano, ki jab Rumi Qatuhk Maryam ko miyanji 
thaharate hain, to bara gunah karte hain. Aur buzurgon, aur hawa- 
ri'on, aur muqaddason, aur firishton ko is tarah se manna aisa hi hai. 
We hamari sun nah;'n sakte h&ia ; aur unhon ne aisa kuchh nahin 
kiya hai, ki jis se we hamari madad kar sake©. Aur jab ki Masih 
hamare waste karail shafi hai, to is l\ara men auron ko us ke raadad- 
gar samajhna us ki beizzati karni hai. 

3. Agar Masih akela miyanji hai, to munasib hai, ki ham sari nia- 
mateu o barakat^n us ke wasile se mangeii ; aur us ke wasde sc apna 
shukr bhejen ; aur un ke hye us ko pi5^ar karen ; aur us ki khidmat 
men mashgiil rahen. Hamesha yad rakha chahiye, ki bar ek barakat 
ke hye Khuda Bap ki mihrbani ka, aur Khuda l>ete ki shafaat ka 
shukr karen. 

Jab Adam ne gunah kiya, tab fauran rahra ka darwaza band ho 
gaya ; aur agar Masih use na kholta, to hamen aram, bah\i us ki um- 
raaid bhi na hoti. Abhi rahm us ke tore hue jism ke darwaza se ham 
gunahgaron tak ata hai, Ibr. 10: 20. Pas, dili raahabbat se us ki 
yad ki chahiye. Kash ki tum apne Khudawand Tsa ka, apni hai 
ki tassalli aur bihisht ki ummaid ke liye, nit shukr Karo! 

4. Un ka hai Kaisi salamati ka hai, jn aise miyanji par hhorosa 
rakhte hain ! Khuda razi ho chuka hai. Hameg use razi karna nahin 
parta hai ; aur jo ham Masih Ke wasde se us ke sath sulh karen, to 
us men khata nahin ho sakti hai. Aur wuh asman merj iqtidar rakh- 
ta hai, ki is sulh ko qaim aur abadi kare, Ibr. 9 : 24. 

5. Tsa ne hamare liye l^huda ke insaf ki mar sahi ; apne ko hamari 
sipr kiya ; aur kya ham us ke liye khatra aur baduami qabul na karen ? 
Chahiye ki ham us ki izzat ke liye bol utheij, aur us ki nisbat men 
apni izzat nachiz janen, aur apne tain sipar thaharawen, ki us ke nam 
ka jalal aur us ki badi>hahtt nuqsan na pawen. Hazar admion ke 
nam, us ke nam ki banisbat, hech hain. Kisi ne us ki izzat ke liye 
nuqsan qabul na kiya, jis ne nihayat bara ajr na paya. 



Uu 



246 MASrH KE MANSAB. 

NAWAN BAB. 
masi'h ki nabuVat ka^ pahla' hissa. 

K H U D a' K l' M A R Z l' K O Z a' H I R K A R N a'. 

Khuddwand tumhdrd Khudd tumhdre hhUon men se men n.dnind ek na- 

hitwnhdre ivdste uthdwcgd : turn sab baton ke, jo wuh turn se kahe, 

shinawd ho. — Am. 3 : 22. 
Khuda' Bap aur Bete ne irada i mubarak kiya, ki hamare wiste 
Masih ki qabil miyanjigari ke vvasile se najat ki rah khol dewe. Ham 
ne us miyarjjigan ki khassiyat ^lur sifaten sochiij. Ab bayan karna 
hai, ki Masih kis tarah apiii miyanjigari, apne nabi, aur kahin, aur 
badshah ke mansabon men, Karta hai. 

Us ka mansab i nubuwat ya nabuwat ke kam, ke do hisse hain ; 
ek zdhiri, yane insdn jmr Khudd ki marzi kd sachchd aur pu?'d zuhur 
karnd; jaisa ki Yi'ih. 17: 6 men likha hai ; — dusra bdtini, yane aql ko 
raushan kar7id, aur dll ko Rabbdnf marzi o tarbiyat ke dakhl ke wdste 
kholnd. Yih pahla hissa hamari sanad men hai, ki " Khudawand tum- 
hara Khuda," wg. 

Ye Musa ki baten hain, jo Istisna, IS : 15 men likhf gai bain; aur 
Patthras Hawari ne, beiman Yahudion ko yaqin dilane ke hye, ki Tsa 
hi akela sachcha Masih hai, apne us waz men unhen mundarj kiya, jo 
Km. 3 bab men mazkur hai ; aur unhen Masih se mansiib kiya. Us ne 
Yahiidion ko is tarah se sikhaya, ki I'sa kah'siya ka wuh bara Nabi 
hai, jis ke kalam ki tahqir karni bahut khatarnak hai. Agarchi wuh 
kalam past aur miskln shakhson ki marif .t se, jaise ki hawari the, 
kaha jawe, tau bhi us ki na snnna bara gunah hai. 

1. Is sanad men Masih kd, us ke mansab i Nabuwat ki bdbat, baydn 
hai: " Ek Nabi uthawega," wg. Nabi ka kam Khuda ki marzi 
zahir karni hai ; aur is ke siwae shariat ki matlab hatkma, aur pesh- 
l^hahari dena us ke zimme men hai. Uekho, Yiih. 1 : 18. Mati 
5: -21, wg. 1 Pat 1 : 11. 

Ek Nabi Mitsa /i/mamwc?, jo Masih ka pesh-nishan tha. Shayad 
koi kahega, ki Istisna, 34 : 10 merj hkha hai, ki " Ab tak Bani Israil 
men Musa ki manind koi nabi qaim nahin hua, jis se Khudawand 
amhne samhne mulaqat karta ;" aur puchheg^, ki Masih kis kis bat 
men Musa ki manind hua. Musa Masih ki banisbat aisii hai, jaisa 
ek sitara siiraj ke muqabale men ; tau bhi kai ek bat men un men 
muwatiqat hai ; yane, Musa l;lhu(la aur logoii ke darmiyan aya jdya 
karta tliei, aur Khuda ki marzi unhen sikhai, aur un ki khwahish 
Khuda ke hu/iir men zahir ki ; kyunki we ^huda hi kl awaz, khauf 
ke sabab se, nahin sun sakte the, Is. 18: 16. Phir Musa imandar 
aur wafadar nabi tha, aur bar bat men, balki ahd ke \«hime ki me^h 
bananemeo, farmanbardar tha, Ibr. 3 : 6, 6. Mu&a ne apni talim ko, 
muajizon se, jinhen munkiron ke samhne dikhlaya, yahan tak ki we 



MASrn KE MANSAB. 247 

qail hue, sahit kiya. Phir Miisa ne Kliuda ke Isiail ko dunydwi Misr 
se chhuraya, aur galami ke ghar se nikal laya. In sab batoQ meo 
Masih us ki manind hai, baki us se ala : wuh durmiyani hai ; wuh 
maut talak farmanbardar hua ; us ne aise muajize dikhlae, ki jia se 
apne tain Qadir i mutlaq zahir kiya ; aur imandarou Ko, jo haqiqi 
Israil hain, Shaitan ki tasallut se, aur gunah ki gulami se, jis ka 
Misri gulami sirf nishan thi, chhura liya. 

Phir is men wuh asl, jis se Masih hiia hai, mazkiir hai ; yane wuh, 
jis se jism ya insaniyat i\l nisbat se Masih hua — " Tumhare bhaioy 
men se." (Rum. 9 : 5. Ibr. 7 : 14). Mahammadi is sanad ki babat 
dawa i^arte hain, ki Mahammad ki peshkhabari hai; aur kahte hain, 
k'\ *' tumhare bhaion mea se" murad hain Arab! log, jo Israllion ke 
bhai haiy ; lekin I'saion ke Hye kuchh zurur nahin hai, ki is bat ki 
namuwafiqat zahir karen. Faqat yih kahna chahiye, ki Pe^rhkhabari 
aur us ki tafsir donoa ek hi tarah se manna chahiye. A:^ar kitab 
barhaqq hai, ki jis se pcshkhabari ko sach janna ham par farz howe, 
to usl fee us ki tafsir ko bUi sach janna zurur hai. Agar Mahammadi 
hamari kitab se ek bat ki babat dahl laweoge, to na chahiye ki ham unhefi. 
aur baton ko, jo usi hitab men hain, galat thaharane dewen. Agar 
we kitab iio gaJat thaharawen, to bhala, we us se kuchh madad nahin 
pa sakte hanj ; aur agar galat nahin thaharawen, to peshkhabari us ki 
tafsir se alahida na karn4 chahiye. 

2. Is sanad men saf hukm hai, ki Turn sab baton ke, jo wuh turn 
se kahe, shinawa ho. Shinawa hone se tabidar bona murad hai. 
Yih tabidari siff is hi Nabi ka haqq hai ; aur sabhon ko us ke tabi- 
dar hona munasib hai ; aur nafaraianbardan par bari dhamkian ki 
gai haiu. Us ke hukmon ke tabi bona chahiye ; un ki babat hujjat 
karni nahin. Daryaft Kama lazim hai, ki us ki marzi kya hai, Riim. 
12:2; le^in jab us ki marzi mak'im hui, tab hamara ikhtiyar nahin hai, 
ki us se gafil rahea, ya kisu farz ko, Kitna hi mushkil kyun na ho, 
tal deweij ; ya kisii gunah ko, kitna hi shirin kyun na ho, kareu. Aur 
is bat par els bari dhamki yih hai, ki Jo na sunega, maiij us se mutalaba 
kariinga, Aur jab Khuda gunah Ka mutalaba karega, to us ke huzur 
kaun khara r A\ saKega.? Natijais Ka yih hai — 

tsd Masih Khudd se muqarrar kiyii gayd hai, ki kaltsiyd kd bard 
Nabi aur ustdd howe. 

Khushkhabari deta hai, Yas. 61:1. 

Bap ko zahir karta hai, Mat. li.27. 

Wuh aftab 1 sadaqat hai, Mai. 4 : 2. Yuh. 1 : 9, 

I. Daryaft karna chahiye. ki Masih ke kalisiyd kd Nabi hone se 
kaun kaun bdt nisbat raklitihain. 

1. Isse malum hota hai, ki insdn asl se Khudd ki bdbat nddin aur 
andhiydre tnen hain. Jab ki Adam gunah men girftar nahin hua tha, 
tab wuh Khuda ko pahchanta tha ; lekin ab us ki raushni bujh gai 
hai, aur msan ruhani baton ko qabul nahin kar sakte, balki unhen nahin 
jan sakte hain. Fazl, aur Masih ki tah'm, aur Ruh i Pak ki t^sir o 
tarbiyat zurur hain, ki admi Khuda kajalal dekhefl, aur us ki babat 
koi wajibi kbiyal karcQ. 



148 MASfH KE MANSAB. 

2, Is se malum hota hai, ki Masth men haqfqatan Uluhiyat hai ; 
kyiinki aur koi Khudti l;e bhed nahin bata sukte hain. "' Iklaute Bete 
Tie, jo Bap ki g-od me i hai, usi ne us Ico zahir kiya," Yuh. 1 : 18. 
"Tumire aba kaha^ ? aur ambiya, kya vve sada jite hain ?" ZkU, 1 : 5. 
Par Masih qaim aurab^di aftab liai ; kyimki wuh aj, aur kal, aur abad 
tak eksaij hai. Us Ue dushiuanon ne us Ke karaon ko deKhke qabul 
kiya, ki insan ne us ki raanind kabbi talim na di, Yuh. 7: 46. 

3. Masih us sab raushni ki sotd hai, jo insan ke wasile se di jati 
hai. Kh^^dim i din faqat saiyare hain, jo usi aftab i sadaqat kl di hui 
raushni se chamakte hain. Cnhea, jo adm^'on Ko sikhate hain, zuriir 
hai, ki pahle Masih se sikhae jawen. Jo Puh'is ne pay;i, so us ne kali- 
siya kodiya, 1 Kar. 11 : 23. I'sa Masih Sardar Charw^ha hai, aur 
sab charwahe usi se mukhtari pate hain. 

II. Phir daryaft karenge, ki iruii kis tarah se apnt nahuwat kartd 
hai, aur adraion ko kyunkar Khuda ki marzi sikhata hai.'' 

1. Hamara buzurg- Nrtbi ?c/raA ?fl!r«7ise Bap ki marzi ko batlata hai, 
Ibr. 1:1. Kabhi kabhi wuhi ap zahir hoke sikhlata tha, Yuh. 18: 20. 
Xabhi kabhi apne khadimon ke wasile se ; jaisa lihka hai, ki us ne Niih 
ke wasile se un ruhon ko, jo nazarband thi:j, jake waz kaha; yane un 
ko jo tufan se peshtar jite thp, 1 Pat. 3: 19. Aur Masih bayaban 
meij Tsrailfoij ko Harun aur Mvisa ki marifat se sikhlata raha. Am. 
7 : 37, 38 ; aur isi tarah se us ne apne lo^on ko, apne asm \n paruruj 
farmane ke bad, sikhlaya hai ; aur is waste khadimon ko kalisiyd 
men muqairar ki}ahai, Afs. 4 : 11.12. 

2. Us ne apni kalisiya ko apni muharak raushni rafta rafta bakhshi 
hai. Agle zamdne men wnde kie ; pbir peshkhabrian, jo rat^a rafta saf 
se saftar ho gain ; aur akhir ko apne hi zuhur se kamil din ka jalal. Koi 
nahin kah sakta hai, ki pahle hi se sab kuchh kyun zahir nahiy kiya; 
lekin ham ko munasib hai, ki us ke shakir howen, ki hamare auqat i« 
manauwar zamane men hain. 

3. Us ki talim sdf aur salis hai. Us ko najat talak samjhne ke liye 
bari aql aur ilm zurur nahin hain. Agar zurur bote, to aksar admi 
najat nahin pa sakte. Aur jab ki pak nawishton ke mazmiin aise aU 
aur buzurg hain, ki sab se bare firishte mutaajjib hoke us ki gahrdi 
daryaft karte hain, tab bhi miskin aur beilm us men bhulle nahin ; 
aur' In 01, jo us ke pate dhiindte hain, kabhi lahasil na rahengs. 

4. Wuh <7wrfra^^e s^M kalam karta hai. Us ka kalam zinda aur 
do dharitalwar se tez tar hai, Ibr. 4 : 12. Kitab-ul-Quds sab gunah- 
garon ko. jo tauba nahin karte hain, nakhush karti hai; is se us ki 
qudrat zahir hoti hai. Aur jab wuh apni Ruh ke wasile se sikhlata 
hai, to gunahgar us ke mahkum ho jate hain; han, dushman us ke 
niche dab jate hain. Us ke tir' us ke dushmanon ke dil men tez 
hain. 

5. V&ne purd kaldm kiya— najat ke hye aur kuchh darkar nahin 
hai. 

Ha'sil I kala'm.— 1. Agar Masih hamara bard ustad hai, to saf 
mahmi hota hai, ki un ki sunna chahiye, jo us ka nam leke ate hain. 



MASrH KE MANSAB. 249 

Kvunki wuli ap ham ko abhi nahm sikhata hai, jis tarah ki apne sha- 
o-i'rdon l<o sikhaya. Us neapne shagirdon ko muqarrarkiya hai, ki har 
zamane men us kiraarzi ko kholen. Waz karnewalon ka haqq nahi'o 
hai, la koi nai bat kholen ya siahawen. Aur turn ko chahiye, ki jo 
bat suno, use kalam i Khuda se parkho. Lekiri usi kalam ko kholne 
aur bayan karne ke hye alim aur ustad zun'ir hain ; aur jo koi un ki, 
jab we pak nawishton ke muwafiq bolte hain, nahm sunta hai, so Masih 
ka kalam radd karta hai. 

2. Agar Masih kah'siva ka bara ustad hai, to sab se miskin aur 
nadan iraandar ko d\rna aur apni nadani se hniran bona kuchh zunir 
nahin hai ; ^yunki us ke ualam men, aur us ki Ruh ki tah'm men sab 
kuchh aisa sahs hai, ki ahm. q kobhi bh\:lna aur bhatakna zurur nahiij 
hai. Aur Masih magrur ustad nahin hai, jo kamtarin Ko haqir jane. 

3. Agar Masih hamara sikhlanewala hai, to dua ke wasde se us ki 
tah'm dhimdhn: chahive. Wuh asman par gaya hai, aur ham zamln 
par hain ; aur agar ham na mangen, to kyunkar railega ? 

4. Chahiye ki khadim i dm usi ki manind howen : Ki we us ki ma- 
nind jantishani se apne kam men mashgul laben, garibcm ko dhundheu, 
miskinon ko tasalli deweij ; aur nit koshish karen, ki Masih ke galle 
ko tazacharagah aur saf pani ke soton ke pas le jawen. 



DASWA'N BAB. 
masi'h ^i' nabu'wat ka' du'sra' hissa. 

AQL KO RAUSHAN KARNA'. 

Tab us ne un kd zih/i khold, ki kitdbon ko samjhen. — Liika, 24 : 45. 

Ru'ha'ni'' baton ki pahchan do tarah ki hai — aqh' aur kargar ya 
muassir; — pahli ka raaqam sirt" aql hai — dusri ka, diL Is dusn ki 
babat ulama Kahte haiy, ki wuh khass karke muqaddason men pai 
jati hai; aur Pubis hawari us ko " Masia ki pahchan ki khubi" kahta 
hai, Fil. 3: 8. Aur haqiqatan un sab baton men, jin Ki babat 
zubaneo bolti hain, kuchh faida nahin hai, magar jab we tamiz aur 
khwahishon ko Masih ki tabidari men, eK quwatwar Kashish se, khinch 
laweu. Dil Ki luhishti aur shirin kashishon se pahle aql men raushni 
zurur hai; kyunki jitni dur ki koi sachchai ki raushni se rahta, wuh 
sachchi ibadat, aur dih khidmat aur mababbatse utni hi diir rahta hai. 
Jab aftab i sadaqat aql ko sachchai ki jot bakhshta hai, tab ruh men 
asmani khiyal o mahabl^at paida bote hain; tau bhi agarchi injil Ki sari 
raushni aql mea chamaKti rahe, wuh kahhi dil ko changa na kar 
sakegi, agar Masih wuh kam na kare, jis ka bayan hamari sanad me(i 
hai ; yanc aql ko kholna, ki ham kitabon ko samjhexj. 

In baton men yih mazmiinhai : 

1. Masih ka kam aql meo : wuh aql ko kholta hai. ^ql se yahao 



250 MASfH KE MANSAB. 

sirf samajh raurad nahfn hai : marzi aur dil ke sare asar murad haifl. 
Aql dil ka darwaza hai : jo dil men ata hai, so aql ki rah se at^ hai. 
Kabhi kabhi sachchai darwa/e par thaharke dil men paith nahin j^ti 
hai ; lekin jab kaha gaya. ki Masih aql ko kholta hai, to beshakk 
murad hai, ki sachchai dil hi men jagah pati hai. 

Mufassir is sanad ko u5 ke muwafiq saniajhte hain, jo A'm. 16 : 14 
men hai ; vane " Ludiya — us ke dil ko Khudawand ne khola." — Pak 
kitabon ko kholna, ya tafsi'r Kama, jais^ ki Pulus ne kiya, Am. 28 : 23 
men, aur bat hai ; aur aql ya dil ko kholna aur bat hai. Ek alim ne 
achchhi tarah se kaha hai, ki Rub ke do darvvaze hain, jo Masih ke 
zidd band kive gae hain ; yane aqli darwaza, nadiini seband kiya hua 
hai ; aur dill darwaza, sakhti se : in donon ko Masih kholta hai. Pahla 
injil ki manadi ke wasile se khola jata hai; dv'isra Ruh-ul-Quds ki 
i)atini hidayat o tasir se. Pahla Masih ki nabiiwat ke pahle hist^e se, 
jo is se pahle waz men hayan him hii, nisbat rakhta hai ; diisra us 
nabuwat ke us batini hisse se, jo is waz l^a mazmiin hai, nisbat 
rakhtd hai. 

Zahir hai, ki un ki aql kholna, sirf un ki samajh ko raushan karna 
Oahin tha ; balki un ke dil par asar hue; kyunki 52, aur 63 men 
likha hai, " Aur we us ki parastish karke bari khu^^hi se Yarusalam ko 
phire ; aur hamesha haikal men Khuda ki sitaish aur sana karte 
rahe." Farz kiya gava hai, ki us waqt se pahle Masih ne un ke dil 
ko nae janam ke wasile se khola tha ; aur yih kholna, jo sanad men 
mazkur hai, un khass haqiqaton se nisbat rakhta hai, jinhen we us 
waqt talak na jante the, aur isj sabab se un ke dil par un se wajibi 
asar nahin hue. We Masih ki maut aur ji uthne ki babat andhiyare 
men the ; aur is saWab se we us waqt ke waqiatse bahut garagin ho 
gae. liekin jab us ne Pak nawishton, aur un ki samajh ko baham 
khoU, tab un ke na/:;dik sab baton ki aur sura': ho gai, aur we !^huda 
ka shukr o tarif karte hiie laute. 

2. Phir samajhn^ chahiye, ki is k^m ka irada kya tha, yane, ki " ki- 
tabon ko samjhen." Is se maliim hot4 hai, ki jab Masih ki Riih 
6dmion ko sikhati hai, to irada nahin hai, ki we pak kitaboa ko parhne 
se baz awen ; aur agar koi aisa khival kare, to bari galati karegi. 
Pak nawishton ko parhna, sochna, l.an, gaya un men ixhodue talash 
karna nihayat lazim hai ; aur we bidati aur jahil hain, jo unhen haqir 
jante hain ; aur we ahmaq hain, jo apne tain un ka muhtaj nahiQ 
jante hain. Pa?, malum hai — 

Dil aur zihn ko kholna, ki Rahbdrv sachchai us men khdb dikhil hoke 
tdsir kare, Masfh hf kd kdm hai, aur aur kist se nahtii hotd. 

Guna-igar insan ki musibatoy men ruhani nabinai ek mus^'bat i garan 
hai, Faqat Masih wuh surma de sakta hai, jis se wuh bina ho jawe, 
Mush. 3: 18. Jin ko Ruh i Quds ne yih inam diva hai, we kah 
sakte hairj, ki " Ham jante hain, ki Khuda ka Beta aya, aur hamen 
yih fahmid bakhshi, ki us ko, jo haqq hai, janen ; ham to us meo, 
jo sach hai. rahte haiij, vane Tsa Masih men, jo us ka Keta hai. 
Khudii ihaqiqi aur hayat i abadi yihi hai," 1 Yuh. 5 : 20. 

Insan ko ruhani taur par raushan karne ke liye kafi nahin hai, ki 
use ilh^m ki bateQ sikhawen, ya us ki aql durust howe ; balki zurur 



MASrH KE MANSAB. 251 

hai, ki Ruh i Qads use sikhawe.aur us ka dil khol karke muiaim kare, 
aur use ruhani batoii ka maza chakhawe, aur un ki l^hwahish dil meu 
paida karawe. 

Masih ki nabuwat ke is hisse ke bayan karne meo main bayaa 
karilnga, ki un ka zihn kholna kya hai, aur Masih kis t^rah se yih 
kam karta hai. 

I. Insan ke zihn ko kholne merj kaun kaun bat p^i jati hain ? 

1. Is se mah'im hota hai, ki ruhdm bdten sab chizon se afzal hain, aur 
ins^ni aql ki taqat se nihayat ala aur diir. Agar Tsa Masih, upne Kuh ke 
wasile se, admi Ka zihn na kholta, to we kabhi aisa bhed na samajhte. 
Baze admi bare tezfahm haia, aur khilqat ke bhed achchhi tarah se 
daryaft karte ha rj. Kaun Yunani failsufon se ziyadatar aqlmand 
hain r Tau bhi un ke nazdik injil himaqat thi,. 1 Kar. 1 : IS. 
Agastin ek namwar buzurg ne iqrar kiya, ki ^ab main Isai na hua tha, 
tab main injil ki bari tahqir karta tha, aur kai bar kaha, ki main 
phir larKa nahia hone ka. Han, mamkin hai, ki alim pak nawishtor^ 
ko parhte parhte, sikhte sikhte, un ka matlab bayan karne men aisa 
hoshyar ho jawe, ki aur logoij ko raushan karne ka wasila thahare, 
jaisa ki (Mdti, 7 : 22) katib aur farusi Tauret se khiib waqif the ; 
tau bhi Masih unhen andhe rahnuma kahta hai, x^Iati, -3 : 16. 
" Nafsani admi Khuda ke Ruh ki batoa ko qabiil nahin karta, ki we 
us ke age himaqateu hain ; aur na wuh un ko jan sakta hai, kyunki 
we ruhani taur par daryaft ki jati hain. Par w^uh, jo ruhani hai, sab 
kuchh daryaft karta hai," 1 Kar. 2 : 14, 15. 

2. Jab zurur hai, ki Masih insan ke zihn ko khole, to malimi hota 
hai, ki manddt, aur aur sab zdhiri biten is kdm ke liye kdfi nayn hain. 
Jab Masili dil ko khol deta hai, tab dtni zahiri barakaten aur rasii- 
mat faidamand hoti haio. Yasaiyah Nabi kahta hai, ki " Hamari 
khabar par kaun iman lava, aur Jihudawand ka hath kis par 2ahir 
hua r" Yas. 53 : 1. Yaramiyah kahta hai, " We sab ke sab niha- 
yat sarkash hain," Yar. 6 : 28. In ayaton se malum hota hai, hi 
agarchi we nabi the, aur logon ko achchhi tarah se sikhlaya, tau bhi 
un ki qaum men bahut thore unan lae. Aur detxho, Masih ke jite ji, 
aur Hawarion ke dinon men kitne Yahiidi beiman rahe. 

Is ka sabab yihi hai, Ki Khuda ka Kalam aur dini rasiun maujddat 
ke wasilat ki manind nah-n haiij. Jab maujudat men koi sabab hota 
hai, tab us Ka hasil, agar koi aur chiz bahar se na rok rakhe, pichhe 
zurur ho leta hai ; le.vin ruhani batoa men sab wasilat ke hasil Khuda 
ke Ruh 1 Quds ki tcisir par mauquf hain. Jaisa su raj maujudat men 
hai, waisa hr Ruh i Quds ruhani baton meu hai. Agarchi zamm men 
bij dala jawe, aur kisan s-iwere se rat tak us ki khabar lewe, aur sab 
Kuchh taiyar howe, magar suraj us par na chamake, to na ugega ; 
isi tarah se agar Masih, jo attab i sadaqathai, dil par na chamake, to 
kalara ka bij, jo dil men boya jawe, zurur be phal rahega. 

3. Is se malum hai, ki insdii Idchdr hai. Wuh apne tain Shaitani 
kho khaslat se phira nahiy sakta. Jab ki Khuda kahta, ki Unjiyala 
ho ! to ho jata. Gunahgar inean apna dil, bag-air Ilahi madad ke, 
khol nahin sakta hai, balki na ruhani baten jan sakta, 1 Kar. 2 : 14, 



252 MASrH KE MANSAB. 

na iman Id sakta, Yuh. 6 : 44, na tabidari kar saktd, Rum. 8 : 7, 
na ek nek kam kar sakta, Yuh. 15 : 5, na ek durast bat bol sakta, 
Mati, 12 : 34, na ek nek khiyal kar sakta, 2 Kar. 3:5. Is 
waste phiraviijana, vane dil ka khul jnn;i, ya sachcha Tsai ho jana, nai 
paidaish, Yuh. 3 : 3, aur hashr, Afs. 2 : 5, aur fath» 2 Kar. 10 : 5, 
kahlata. hai. 

4. Jab ki Masih ke mansab nieo insan ke dil ko kholna hai, to is se 
iiskt Rabhdnt qiidrat dshkdra hai. Khuda Ke piwa kaun dil ko janta 
hai } Us ke siwa kaun use apni raarzi ke mutabiq khol aur band kar 
«akta hai .^ Na admi, na firishte is kam ke qabil hain r Agar ham 
jidmi ke dil ke darwaze par khare hoke khatkhatawea jab tak ki ha- 
mare hi dil ranjida ho jawey, tau bhi na khulega, jab tak ki Masih 
use na khole. Agar dil ko qufl ke muwafiq samajhen, aur wuh nafs, 
aur badparhezi, aur kufr, aur shekln, aur sarkashi se kitne hi zor se 
band how^e, tau bhi Masih us ko chabi de sakta hai, ki wuh sahaj se 
khu] jawe. 

II. Phir daryaft karen, ki Masih Us tarah se dil ko khol deta hai. 

i. Apne kaldm se. Pulus is waste bhej^ g^ya tha, ki admi ki ankh- 
en khol deA^e waz karne se, Am. .6: 18. Khudawand yih kam 
hag-air wasile ke kar sakta hai ; lekin yih us ka dastur nahm hai. 
Jal3 Ludiva ko bachane chahta tha, to us kA dil khol diya, ki iman la- 
we. Jab ki Karnilius ko bachane chahta tha, to hukm kiya, ki ek ra- 
sul ko bulawe, aur us ki sune. Khuda use bag-air Patthras ke wasile ke 
bacha sakta tha ; lehin Patthras ko bulana para. Agar Khuda chahta, 
to dunva ki paidaish ke waqt ke muwafiq zamm se, he bij boe, sab 
qism ke mewe aur anaj uga sakta hai ; lekin bona parta hai : aur jo 
i'asl ki ummaid be boe, rakhta hai, aur jo najat kl ummaid be wasilat 
ke istiamal kiye, rakhta hai, donon ek hi sath jihalat aur bewaqufi 
karte haiij. 

2. Lekin kalam aur rasum akele yih k^m nahio kar sakte hain. 
Rith i Pdk zvriir hai. Jab us ke tasir hoti hai, to admi ki khudgarazi 
aur shekhi tut jiiti, aur wuh khushi se Masih ko qabiil karta hai. Jab 
vih hua, tab dil khul gaya, aur ruh Khudawand nieij raushan hui. 

Ha'sil I kala'm. — 1 . Is se un ki had hdlat malum hoti hai, jin ka ziha 
Masih ne nahin khola hai. Dekho, injil un ki halat ka kaisa khaufnak 
zikr kartihai : " Aur hamari khushkhiuiri agar kisi par poshida howe, 
to unhin par, jo halak bote hain, poshida hai : ki is jahan ke mabud 
ne ui\ ke fahmon ko, jo beiman hain, andb.a kar diva hai, tii na howe, 
ki khushkhabari ki raushni un par pare," 2 Kar. 4 : 3. 4. Jab 
yih kisi insan ke haqq men hua, to wuh kabhi injil ko qabul nahin kar 
sakta. To us ki kaisi halat hat } Abadi halaKat ki muhr us par ki 
gai hai. Wuh gova andhiyare men hai, aur ankh nahin rakhta hai, 
ki jis seroshni ko malum kare. Yih buri halat beimani aur injil ko 
haqir jdnne se hoti hai. To bhaio, khabardar ! na ho ki tumhare fahni 
ruhani baton men andhiyare ho jawen aur tum mahrura ho jao. 

2. Phir kitna hi munasib hai, ki we, jinhen Masih ne apni najat- 
bakhsh pahchan di hai, us ki tabidari aur ijlal karen. Kash ki turn 



MASrn KE MANSAB. 25S 

hath aur dil uthake Masih ke fazl i kasir ki tarif karte ! Kitne bahut 
hain, tumhari charon taraf, jin ki ankhen bigarin, aur dil band hai ! 
Kitne bahut andhiyare >nen hain, aur us men rahi karenge jab tak ki 
jahannam ki abadi tariki ki siyahi un par chha jawe. Agar turn 
Masih ki roshni dil o ruh se dekhte ho, to mub^rak ho. Jaisi khushi 
jism ko suraj ki roshni se hoti hai, — ^jaisi tandurusti us ki roshni se 
tamam dunya ko hoti hai, — waisi hi khushi aur bhalai idmi ki ruh ko 
Masih ki roshni aur pahchan se hoti hai. 

To aur roshni chaho, aur dhiindho. Roshni se tabidari hoti, aur 
tabidari se roshni bhi barhti hai. 



GYA'RAHWAN BA'B. 
masi'h ki' kaha'nat ki' qism Auii zuru'rat. 

So zurilr thd, Jci dsmdnt chizon ke utdre aisi chizon se, aur dsmdnt cMzen 
dp aisi qurbdnion se,jo un se afzal hain, pdk ki jdwen. — Ibr. 9 : 23. 

Masi'h nabi hoke najat ko zahir karta, aur kahin hoke use taiyar 
karwat^, aur badshdh hoke use deta liai. Us ke zahir kie jane ka taur 
inazkur hua hai; aur ab ham Masih ki, jis ne hamara kahin hoke 
ham^re waste najat khan'di hai, kahanat ka zikr karenge. Sirf 
Masih ke is uhda aur kam men wuh dil, jo gun^h se ranjida o mazlum 
hai, makhlasi pata hai. Jab ki aur sab tadbiren chiiktin, to is kahin 
ke lahu ke chhirkao se dil ka bukhar mit jata hai. Is waste, ki is uhda 
kekam par aisi bhari bat mauquf hai, Piilus is khatt, aur khass karke 
uske 9 bab men, bari khabardari se us ka zikr aur tarif karta hai ; aur 
zabir karta hai, ki kis tarah se duny{i ko us ki pesh-khabari qurbanion 
se ki gai thi ; aurap sari qurbanion se kaisa afzal hai; aur un qur- 
banion se sirf asmani chizon ke utare pak kie jate the, par is se 
asmani chizen ap, jo utaron se ashkara hain. 

In baton meij Masih ki is bari qurbani ki zururat ki ek dalil hai, 
yane asmani chizon aur un ke utaron ki nisbat. Agar ibadatgah, aur 
rahmat ke takht aur ibadatgah ke sare asbab ko lahil se mucjaddas 
karna zuriir tha, to kitna zun'ir ki asmani chizen, jin ka ye chizen faqat 
saya thin, us se afzal lahu se maqaddas ki jawen. 

Pas, is men do baten yad karni chahiye ; yane, 1. Masih ki maut 
aur tasdia ki khassiyat, jo qurbani ki khassiyat aur matlab h^i : aur 
2. us ko guzranne ki zururat. Wuh zurur tha, taki purane ahd l<e 
nishanoii aur sayon se mel kare ; aur khass karke zuriir tha, taki gunah 
ka kafarahowe, aur Khuda raziho javve, aur hamare waste us ke pas 
jaue ki rah khul jawe. Pas, 

Masih hamare bare kahin ki qurbani bahut mufid hai, aur hamdrc liye 
nihdyat zurur. 

Mera iradahai, ki Masih ki kahanat ki qism bavan kariio ; aur sabit 
V 



254 MASrH KE MANSAB. 

karuij, ki wuh har tarah se zurur hai, taki ham apni halat i ranjidagi o 
gunah se khalasi pa wen. 

I. Ham daryaft karen, ki Mcii^ih ki qiirhdni se kaun kaun bat jatdt 
jail hain P 

1. Masih ki qurhani se malum hota hai, ki insdii Khudd se sarkashi 
karke cjir gayd. Agar yih hai na liota, to kafara kuchh zurur na tha. 
Jab ek sab ke waste mua, to sab murda thahare, 2 Kar, 5 : 14, — sha- 
riat ke ni se murda thahare, aur abadi maut ka hukm un par guzar 
chuka tha. Adam ke ahd se leke Masih ke waqt tak jitni qurbanian 
guzrani gai thin, sab ki sab yihi talim deti thin, ki Khuda aur insan 
ke darmiyan khaufnak judai hui hai ; aur is waste insaf hamara khun 
chahta hai. Aur mazbah ki ag us gazab ka nishan thi, jo mukhalifoQ 
ko kha leta hai. Khass karke jab Masih qurban hiia, tab ham ko sab 
se saf raushni mili, jis men ham apne gunahon ki bad:, aur Khuda ki 
gunah se narazl, aur admi ki judai, jo gunah ke sabab hui, bakhubi 
dekh lewen. 

2. Masih ki kahanat se malum hota hai, ki Klmdd kd h'dda i betab- 
dil yih hai, ki gimdh kd intiqdm (ewe. Main nahin kah sakta hiin, Ki 
Khuda kaun si tadblr kar sakta hai ; so shavad wuh gunahgaron ko 
aur kisi'i tarah se b^cha sakta tha ; lekin aglab hai, ki khud gunahgar se 
ya us ke zamin se intiqam lena zunir tha. Jo dalfl karte hain, ki 
Khuda mahabbat se muaf kar sakta hai, so us ka insaf yad nahin karte 
hain. Beshakk Khuda ki khassiyat aur sachchai ke sabab us ko gunah 
ka intiqam lena zurur hai. Khassiyat us ki is bat se malum hoti hai, ki 
" Ankhen teri pak hain, ki tii badi ko dekh nahin sakta," Hab. 1 : 
13 ; aur alavva is ke us ke munh se fatwa nikal chuka hai, ki gunah- 
gar mar jaega. 

3. Mas^'h ki kahanat se malum hota hai, ki ddmt bilkull Idchdr hai, 
aur Khuda ko na apne kam se, na apne tasdia se, kabh; razi kar sakta 
hai. Beshakk agar hamari mukhlasi aur kisu tarah se ho sakti, to 
Khuda kabhi mujassam hoke hamare live qurban na banta ; aur kisi 
tarah se admi ko bachana aur Khuda ko razi karna muhal tha. 

4. Masih ki kahanat se malum hota hai, ki 2is kd Khndd-insdn bona 
zunir tha. Us ka insan bona zuriir tba, ki wuh tasdia pa sake, aur 
us ki sadaqat aur pakizagi ham ko mahsiib howe. Agar wuh admi 
na hota, to na qurban ho sakta, aur na us ka badan, na us ki nib hoti, jis 
men tasdia ho sake ; kyunki Uluhiyat amar hai, aur aise tasdia aur 
dukhoa se, jaise Masih ne hamare liye sahe, nihayat dur hai. Tau 
bhi zurur tha, ki hamara Sardar Kahln Khuda ho : kyunki isi se us 
ke qurban ki qadr aur zor hota hai. 

5. Is kahanat se sabit hai, ki Khudd kd irdda rahm karnd hai. Jis 
gunah ke liye qurban muqarrar ria hua, so nihayat bura gumih hai, aur 
gunahgar ki hiilat ummaid se khali; lekin jab Khuda ne aisa qurban 
taiy.ir kiya, to beshakk us ka iriida tha, ki rahm kare. 

Masih kahia hoke hamare nam aur jagah men liya, aur Khuda ke 
huzur apne tain qurban karke hamare liye kaf 'ra kiya ; aur apni sifa- 
rish se hamesha us qurban ke faide un ko, jin ke liyj wuh qurban kiya 
gaya tha, dilata hai. Yih sab Ibr. 10 : 7 — 14 se murad hai. Bad is 



MASm KE MANSAB. 255 

ke us ki kahanat ke hissoa aur phalon ka zikr karenge ; so yahao 
kuchh zurur nahi-Q hai, ki bayan tul karey. 

II. Masth kd kdhin hond zurur thd. Pak nawisbton se zarur malum 
hota hai, ki aisa kahin howe, jo aisa qurban karke hamqre live Khudd 
ke huzur men dakhil howe- Yih bat do haljn se sabit hai ; yane, 
Khuda ki khassiyat se zahir hai, ki wiih gunah ka pura intiqam lene- 
wala hai ; aur gunahgar insan Khuda ko ganah ke badle men kuchh 
nahi'n de sakta hai : is waste agar Masih se rihai na hoti, to ham 
zuriir halik hojate. 

1. Khuda gunah ka pura badla leta hai, aur bajj-iir us ke ek ganah 
nahin bakhshta. Yih bat gunah ki khassiyat, aur Khuda ki sachchai 
aur danai se sahit hot/ hai. 

Gunah ki khds.«iyat aisi hai, ki saza wajibi hai. Chahiye ki dukh 
ki badi shararat ki hadi ka pichha kare. 

Khuda ki sachchai se munasib hai, ki gunah, he badla lie, muaf na 
kiya jawe. Us ke munh se yih bat nikli hai, " Jis din tu us se Khae- 
ga, to zunir raarega," Paid. 2 : 17. Usi dam se insan jismani aur 
ruhani maut ke khatre men para. Shariat se wuh, jo us ke sare 
hukmon ko bar waqt nahin manta hai, lanati hai. Gal. 3 : 10. Ad- 
mion ki dhamkiaa barha batil aur haqfr bain ; lekin Khuda ki kabhi 
nahin : na ek shosha, na ek nuqta shariat se tal jaega, jab tak ki wuh 
sab puri na ki jae, Mati 5 : 18. Khuda apni batoa ka sachcha rahe- 
ga, agar beshumar adnii halak howen. 

Khuda Ki hikmat, jis se dunya ka intizam hota hai, admi ki hikmat 
se ziyada hai ; aur sab admi jante haia, ki na dhamki'on, na qanun se 
kuchh faida hoga, agar ye sachchai se khali hon. To Khuda Jfi 
dharakian haqiqi hain. 

Shayad; koi kahega, ki agar Khuda bina badla lie gunah muaf 
nahin karta, to us ka fazl kahan ? aur is tallm se malum hota hai, 
hamare nazdik Khuda bakhshne men azad nahin hai, ki be intiqam 
lie qusiir muaf kare, jaisa ki admi kar sakta hai. Jawab yih, ki 
hamen, bina hamare badla die, muaf karn?i, aur Tsa Masih se hamare 
liye piira badla lena, ye do bateij apas men mel karti hain. Aur 
admi adini ke harabar hai ; is waste admi se admi ka aisa qusiir nahin 
ho sakta hai, jaisa admi Khuda ka kar sakta. Admi ka nuqsan karna, 
aur Khuda ka gunah karna nihayat farq hain. Alawa is ke admi 
sirif aisa qusiir muaf kar sakta hai, ki jis se faqat us hi ka nuqsan hua 
hai ; aur jab wuh hakim ya munsif hota hai, to chahiye ki piira insaf ka- 
re. Agar munsif kisi ke qarzdar ko muaf karta, to kaisa taraasha hota ! 
aur agar chor ya khiini ko muaf karta, to mulk ke intizam men kaisa 
fasad hota ! To kya Khuda munsif houe bemunsifi karega? 

2. Admi bizzatihi Khuda ko apne qusurou ka koi badla nahiu de 
sakta hai, — na karne se, na sahne se. 

Na karne &e ; kyiin^i saf zahn* hai, ki hamare sab se tuhfa kam 
najis hain : — Haman sari sadaqat gandi dhajji ki si hai^" Yas. 64: 
6. Bare taajjub ki bat hai, ki Koi shakhs ek gunah se dusre gunah 
k^ badla dena mumkin janta. Aur jo hamare kiimon men achchha hai, 
so Khuda ka haqq hai ; aur jab ham kisi bat men J;ihuda ka haqq ada 



256 MASrH KE MANSAB. 

karte hain, to at/r batoo k I kamti us ke sabab se kyunkar adi hot! ? 
Ham bar tarah se Khuda ke qarzdar bain ; aur •; b ek bat merj cbiik 
kareij, aur dusri ko ada karerj, to pabli ki chuk s se kyunkar muaf 
bo sakti ? Yaqin hai, ki Puh'is ham sab se ])ak o muqaddas tha ; 
lekin us ne kaha, ki Mera nafs kisi bat men mujhe malamat nahiq kar- 
ta ; par main us se kuchh sadiq nahin thaharta, 1 Kar. 4 ; 4. Kyun } 
Is waste ki wuh janta tha, ki meri sadaqat aisi nahiy hai, ki us mejj 
koi aib na paya jawe. 

Admi apne gunahon ki saza sahne se Khuda ko razi nahi'rj kar 
eakta hai ; kyunki Khuda g-unahgar ke dukh se razi nahin ho sakta, 
jab tak ki dukh qusiir ke l)arabar na ho. Jab yih hai hai, to malum 
hota hai, Ki gunah ki saza behadd hogi ; kyunki gunah behadd shara- 
rat hai. Khuda behadd hai ; gunah behadd badi hai, is waste ki ua 
behadd Maliu ki nafarmani hai ; aur saza us ki behadd hogi. Saz^ 
kyunkar behadd ho sakti hai r Do tarah se ; ek to yih, ki nihayat 
sakht howe — sab hisab aur andaz se bahar — l;^huda ki behadd taqat ke 
barabar — us ka behadd gussa aur qahr sahna ; — aur dusri yih, ki saza 
waqt ki babat heintiha howe — kabhi tamam na howe. Pahli tarah se 
koi makhhlq nahin sah sa ta hai — taqat nahin hai. Dusri tarah se ja- 
hannami sahte haiij — aur jab ki un ki saza kabhi tamam nahin hog/, to 
we Khuda ko us se razi kyun Kar kar sakenge } Pas, na karne se, na 
sahne se Khuda ko razi kar saKte hain. Is se Masih ki kahanat ki 
zuriirat saf zahir o raushan hoti hai. 

Ha'sil I kala'm. — I. Is mazmun ^q Masihi mazhah ki khuli o faz(- 
lat zdhir \\Q\.'\ \i-d\. Jo aur sab Mazhab talab karte hain, so Masihi 
mazhab pake zUiir karta hai, yane dili aram aur sulh i tamiz ki sachchl 
bunyad. Jab Yahudi shariat ke kamnn se, aur Musalman apne sawab 
se, aur Hindu apui pi'ija pat. se, aur Rumi Qatuhk apne aur buzurgon 
ke sawab se, yihi dhu. dhte hain, tab imandar Masih ke khim se pate 
hain ; aur sirf yihi khun barbardaron ko rihai de sakta hai. Tamiz 
hamesha puchhti hai, i\ya Khuda razi hai, ki nahin.'' Aur jab khub 
bharosa howe, ki Khuda razi hai, tab tamiz bhi razi hai : aur jis chiz 
se Khuda razi nahin hai, us se tamiz bhi kabhi razi na hogi. Khauf- 
nak hai us ka hal.jiskedil ko tamiz ka kira khatd jata hai. aurjise 
kamil bachao ki bunyad nazar nahin ati ; goya us ke dil men Khuda 
ka nihavat gazab asar karta hai, aur koi ilaj nahiy, jis se us ka jalan 
mit jae. Suno, tuui, jo aisi baton ko khiyali aur udasi samajhke fikr 
nahin karte ho. Agar Tiimfaqat ek din gunah ki badi pahchanke is 
dlh' bimari ko mah'im karte — agar wuh sharm, aur clar, aur ghabrahat, 
aur naummaidi, jo gunah ki pahchan se hoti hai, pahchante, to kaisi 
^chushi o khurrami se rihai ki khjibar sunte. To jano, ki rihai sirf is 
hi khiin se hoti hai. 

2. Is se hndn ki zuriirat zahir hoti hai. Masih ka khun ham ko 
kuchh faidanahia pahuncha saKta hai, jab tak ki wuh goya ham ko 
lagaya na jae. Aur yih iman se hota hai. Yahudion ke ahd men, jab 
koi shakhs qurbiin lata, to apna hath janwar ke sir par rakhta, jis se 
wuh usi ka qurb^n thaharke us ke kafara karne ke live maqbul hota, 
lur us ke gunah goya janwar par utar ke mazbah ki ag se jalae jate. 



MASrH KE MANSAB. 257 

Isi tarah se turn bhf (man ka hath Masih ke sir par rakho, aur use 
apna hi qurban thaharao ; tab tumhare gunah us ke sabab tumhcQ 
mahsub na honge. 

Tamam injil yihi sikhati hai ; vane, ki ham Masih aur us ka khun apnl 
dih' bimari ka ildj banaweij. " Jis tarah Musa ne bayaban men samp ko 
buland kiya, usi tarah zurur hai, ki Insan ka Beta baland kiya jawe, 
taki jo koi us par iman lawe, halak na howe, balki hayat i abadi pawe," 
Yuh. 3: 14, 15. Is men gun^h katnewale sampon ke danton se 
murdd hai, aur barinjl sim^ se Masih. Musa ne barinji samp ko bulan- 
di par rakha, ki jo koi us par nig-ah kare, sampon ke nesh se na mare ; 
aur usi tarah se jab ham Masih par iman 1 e wasile nigah karte hain, to 
hamari ruhon ki bimari jati rahti hai. Jo koi us samp ko na dekhta, 
zurur mar jata ; aur jo koi Masih ko na dekhta, so abadi halakat meii 
par jata. Kash ki turn shariat ka dank malum karte! Kash ki tumhare 
dilon men ranj ki rat aur gam ka din gunah vke sabab guzarte ; tab 
tum zurur is bare ilaj ki nit talash karte. 

3. Munasib hai, ki tumapni Kamzori aar lachari iqrar karte. Agar 
Masih ka khiin zurur hai, to beshakk tum bilkull lachar ho. Aur jab 
is lachari ko farotani ke sath qabiil karoge, aur Masih ko apni najat 
ki sari tarif o jalal deoge, tab tumhara dil us ke nazdik ane ko taiyar 



4. Phir, main bahut chahta hun, ki tum sab is bare Kahin ki zururat 
se waqif ho jao Tum men se sab se achchhajo hai, so ek tabiat, jo 
gun^h se zahrdar hai, rakhta hai ; aur is tabiat ko yih qurbani zuriir 
hai ; agar is khun setum saf o muaf kie na jao, to hamesha mulzim 
rahoge. Agar tum is khiin se pak na kie jaoge, to bihtar tha ki tum 
haiwan paida bote. .Haiwan ki tabiat past hai, lekin tumhari tabiat ke 
muwafiq gunah se ahida nahin. 

Alawa is ke, is buri tabiat ke sabab se tum ne bahut se gunah kie, 
jinhen tum kisii tarah se mita nahin sakte. Pas, zurur hai, ki tum us 
ke pas ao. Apne tain bimar samajhke us se shifa mango. Apne taia 
murda janke us se jine ki taqat talab karo. Agar tumhare gunah 
utare na jawen, to tumhare live Khuda bhasam karnewali ag thaharega,, 
jis ki bardasht na kar sakoge. 



BARAHWA'N BA'B. 

HAMA'rE SAUDA'r KA^HIN ki' QURBA'Nl' Kl' KHU'Bl'. 

US Ki' kaha'nat KA' paiila' HISSA. 

Kyilnki us ne ek bar qm^hdn dene se unhen, jo muqaddas hote jdte hain, 
abad ke Uye mukanunal kiya. — Ibr. 10 : 14. 

Masi'h ki kahanat thori si daryaft huj hai ; ab us ke hisson par gaur 
karna chahiye. Us ke do hisse haiij ; qurbani, aur sifarish. Jis taralv 
Vv 



«8 MASm KE MANSAB. 

ki sardar kahin haikal men qurbani karke logon ke liye sifarish kart» 
tha, usi tarah se Masih ne hamare waste kiya hai ; aur sardar kahia 
\e s^re kam Masih ke kam ke nishan the. 

Is waqt hamen Masih ki qurbani pargaur karnd hai. Kitab ul Quds ke 
us maqam men, jis se yih sanad h' gai hai, is ki kamgari aur fazilat 
s^f bayiin o ayan hai ; khass karke us ki khubi is qaul se, ek bar qur» 
ban dene se, zahir hoti hai. Wuh ek hi qurban hai ; ek hi bar guz- 
rana gaya ; aur kabhi nahin duhraya jaega ; kyiinki maut Masih par 
phir musallit na hngi, Rum. 6:9. Us ki kamgari ki tarif bhi i» 
men hoti hai : us ne mukammal kiya — imandaron Ke liye kamil sadaqat 
taiyar Ki — kafara kamil kiya, yahan tak Ki kuchh baqi nahin hai — ka- 
inil najat kharidi, Alawa is ke, us ki tarif men yih bat bhi hai, ki 
wuh sirf thore logon ke live nahin, balki tamam dunya aur har zama» 
ne ke imandaroa ke liye kafi hai. Phir, us ki tarif men yih bhi hai, 
ki wuh abad tak rahega — us ka phal aur tasir zamanon aur muddaton 
ke guzarne se nahin ghatne ke. In baton ka yih latif natija nikalta 
hai — 

Masih kt qurbani nihdyat beshqfmat hai, anr un sabhon Jco, jo dunyd hf 
intihd tak muqaddas kie jdenge, mukammal karne ko qddir hai. 

Is chashma se sari barakaten, jo imandaj- rakhte haio, aur jin ke 
ummedwar hain, bahti hain. Agar yih na hota, to na sadiq gine jana, 
na lepalak bona, na najat, na Khuda ke sathmilap, na jalal ki ummaid, 
na gunah ki muafi, aur na Khuda kenazdik maqlu'il bona htjta. Jab 
yih bat aisi bhari hai, to chabiye ki ham achchhi tarah se is umda 
kahin ko, jo Khuda ke age hamare liye ata hai; aur us ka qurban; 
aur us ko, jis ke huziir men wuh use guzranta hai ; aur un ko, jin 
ke liye guzranta hai ; aur us ke guzranne ka irada, gaur karen. 

I. Wuh kdhin,jo Khuda ke age hamare liye hadia guzranta hai, Tsd 
Masih hai — Khuda-insan; jis ki shakhsiyat ki fazilat se us ki qurbani 
ki qadr benihayat hoti hai. Aur kahinon ko zuriir tha, ki pahle apne 
hi gunahon ke liye, tab logcn kc liye, hadia laweij, Ibr. 5 : 3 — lekin 
wuh "pak, betaqsir, namulauwas, aur gunahgaron se juda tha," Ibr. 
7 : 26. Wuh, jciiija beaib barra, Khuda ke insaf Ke age khara ho sakta 
tha. Yahudion ke kahin marnewale insan the, Ibr. 7 : 23 ; par 
Masih abad tak kahin hai, Zab. 110: 4. 

II. Us kd qurban haiwan ka lahii na tha, balki ustkdlahu, Ibr. 9 : 
12. Aur is men wuh aur kahinon se afzal tha, ki us ka kuchh tha, 
jo guzran sake. Aur kahin Khuda ke mal se leke qurbanian guzrante 
hain ; magar us ne gunah na karke apne badan ka ikhtiyar rakha, 
aur us ko, Ibr. lU : lU, balki apni jan ko, Yas. 53 : 10, gunah ke 
liye qurban kiya. Ham gunah ke sabab se ^/ad na the ; so agar 
qurbani men iguzrane jate, tau bhi us qurbani se kuchh faida na hota. 
Jab Masih ham'ara kahin hi'ia, tab hamara iwazi l)hi hiia, aur azad hoke 
ham gulamoa ke badle men apne tarn diya. Is waste yih hadia 

1. Nihdyat bcshqimat hai, Ek hawari kahta hai, ki turn ne Masih 
ke beshqimat lahii ?e, jo bedag aur beaib barre ki manind hai, najat 
pai, 1 Pat. 1:18. 19. Yih lahii aisa beshqimat tha, ki 



MASrn KE MANSAB. 25f 

2. Us Jed qurhdnt hond un sabhon ke gunahon ke Hye, jin ke waste 
-wuh guzrana gaya tha, kdmil kafdra ho sakta hai. "We iraandar, jo ut 
ke mujassam hone se peshtar jite the ; we. jo usi waqt us par iman 
lae ; aur we. jo roz i h^shr tak iman lawenge, sab ke sab, basabab u» 
ki maut ke, maut ke band se chhi'it gae haiu. Yih bat Ibr. 11: 40 se 
murad hai : — Ki Khuda ne peshbin^ karke ham par tafazzul i khass 
kiya, taKi we hamare bagair mukammal na howen. Is ka matlab yih 
hai : ' Khuda ne Masih ^a ana pichhle zamane men muqprrar Kiya, ki 
-we, jo Masih ke waqt se peshtar the, mukammal na howen, yane sadiq 
kie aur bachae na jawen, hisi kam se, jo unhin ke ahd men hua. balki 
hamare zamane ki taraf ruju lane se, yane anewale kamil kafara kl 
taraf ; jis kafara se we aur ham mukammal bote hain.* 

3. Jab yih qurban aisa heshqimat hai, aur gunah k^tne ke liye aisi 
kamgar, to zurur wuh Khuda ke nazdtk bahut h* pasandida hai- Aur 
likha hai, ki Masih ne apne tain Khuda he ag^ charhawa aur qurban 
kiya, taKi use khushbu malum ho, Afs. 5 : 2. BeshakK Khuda 
Masih kl nihayat tasdia se khush na tha, magar is sabab se, ki wuh 
hamari azadngi aur najat he waste tha ; — isi sabab se khush tha, — na 
sirf us ke duKh se, lekin us dukh ke anjam aur irada se Aur jab 
kaha gaya hai, ki Masih ka dukh aur maut Khuda ko khushbu malum 
hde. to matlab hai, ki jis tarah badbu se admi ghin karte haiu, usi 
tarah se Khuda gunah se ; — aur jis tar^h badbu ke bad khushbudar 
atr bahut khush malum hota hai, usi tarah se Masih ka kafara Khuda 
ko khush atti hai. 

III. Masih ne yih hadia Khuda ke age lake guzran^. Pulus ha- 
wari yihi kahta hai '.7—" apnf tain beaibi ke sath Ruh i abadi se Khuda 
ke age qurbani kiya," Ibr. 9 : 14. Masih zamin thahara ; Khuda 
Bap qarz khwah, jis ne zamin se badla chaha ; — aur jab wuh hamara 
zamin thahara, to Bap ne us se hamari khataon ka intiqam liya. To 
Khuda se aur Masih se kam tha ; aur is kam ka sabab hamara gunah 
tha, jis se Khuda nihayat naraz hoke hamare zamin par us sare qahr 
ki bojh, jo hamen sahna tha, dila. Isi bhasam karnewali ag men 
Masih ne apni qurbani dali ; — yane ap hamate waste us men bhasam 
hua. 

IV. Jo use Bap se die gae the, un ke liye us ne apne tai'n Khuda ke 
age qurbani kiya ; yane un sab ke liye, jo us par inran lane ko the. 
Us ne apni j^n apni bheron ke liye di, Yuh. lU : 15 ; kalisiya ke liye, 
A'm. 2U : 28 ; Khuda ke faizandoa ke liye, Yiih. 11 : 5U— 52. Farz 
kiya gaya hai, ki is qurbani men itni taqat hai, ki jis se tamam dunya 
bach sake ; aur is sabab se wuh dunya ka Najat-dihinda kahlata hai, 
Yuh. 4 : 42, wg. ; lekin koi inkar nahin kar sakta hai, ki wuh sirf 
imandaron ke bachane men qadir hai : yih bat pak na«visht«)ii se saf 
sabit hai, Afs. 5: 23; Yuh. 17: 2, 9, 19, -jO ; lO : 26—28; 1 
Tim. 4:10. 

V. Is qurban ka irada yih tha, ki Khuda ke insaf ko hamare gu- 
nahon ka pilra badla mile : is tarah Ukha hai, — '' Aur us ^hun ke sa- 



960 MASrn KE MANSAB. 

tab, josalib parbaha, sulh karke," wg., Kal. 1 : 20 ; aur "Kliuda ne 
Masih ke sabab duriya ko yun mila liya/' wg., 2 Kar. 5 : 19. Ab 
mila lena yih hai, yane us judai ko, jo gunah ke sabab hui, nest kar- 
na ; aur yih bhari kam Masih ki qurbani se hua. Isi waste Miasih ne 
apne tain Khuda ke age qurbani kiya. 

Ha'sil I kala'm. — 1. Is mazmun se yih natija nikalta hai, ki 
imindar apne gunahon ki saza ke khatre se karail rihii pate hain, aur 
un par jjhir koi ilzdm nakiii, Riim. 8 : 1, Wuh qarz, jo gunah se hua 
tha, hamare zamin se hilkull ada ho gaya. Jab Masih hamara qurbaa 
hnua, to hamare gunahon ko uthaya, aur le bhi gaya. We pahle us 
par dhare gae ; tal) us ne un ka Kafara kiya : itna to in baton se mu- 
rad hai, "Masih ek bar qurbani hokar, tahi wuh bahuton ke gunahon 
ko uthawe," wg., Ibr. 9 : 28. " Uthana," is maqam men, bari bat 
hai, jis ka matlab hai, i(thd?id, aur le jdnd ; chunanchi Yuh. 1 : 29 
men likhahai, Dekho, Khuda ka barra, jo dunya ke gun^h ko utha le 
jata hai. Kaisi tasalH ki bat hai, ki us ke wasiJe se un sab baton se, 
jin se Musa ki shariat men sadiq ho na sakte the, har ek, jo iman la- 
ta hai, -sadiq hota hai, A'm. 13 : 'j9. Mubarak hai wuh, jis ka gunah 
bakhsha gaya, aur kbata dhampi gai, Zab, 32 : 1. Ai dost, agar tii 
muaf kie huou men i^a ek hai, tc main teri minnat karta hun, ki us 
qarz ke bojh ko, jis se tvi ne rihdi pai hai, barha mutala kare : shayad 
tera zikr us siyah fihrist men tha, jo 1 Kar. 6; 9, 10 men hai: 
aur agar aisA hua ho, to tujhe shukrguzari aur tarif karne ka kaisa sa- 
bab hai ! Pas, Tsa ki qadam-bosi karke apne tain us ke live zinda 
qurbani guzran ; kyunki us ne tujhe apni jan dene se yih bari mukh- 
lasibakhshi. 

2. Is mazraun se ham sikhte hain, ki Khudri kd insdf hadaltdnah(n. 
Agar Masih ne apne tain pesh na kiya hota, to insaf hamen kabhi na 
chhorta : aur jab ki wuh Khuda ke age hamara zamin hiia, to insaf 
ne use kabhi na chhora, ba]ki use maut talak dabaya. Agar kisi se 
rahm pane ki ummaid i qawi hoti, to beshakk Khuda se hoti ; lekin 
Khuda ne use na chhora. Agar koi r>ihm ki ummaid rakh sakta, to 
beshakk Masih apne liap se yih ummaid kar sakta ; lekin Bap ne ap- 
ne Bete ko na chhora. Agarchi wuh bag men gira, aur us ka pasma 
lahu sa ho gaya ; aur us ne salib par pukara, ki Ai mere Khuda, td ne 
mujhe kyun clihor diya } tau bhi insaf ne use kuchh dhil na diva. 

Agar Khuda ke Bete ka yih lial hua, to ai meri jan, tera kya hai ho- 
gar Agar tu panah na le, to insdf tujhe kya karega .? Are, Masih 
ke pas a ! us men chhip j^, ki insaf ki ag tujhe bhasam na kai'e. 

3. Jab Masih ne apne tain tumhare liye qurban kiya hai, to ko- 
shish karo, ki tumhare dil is bare bhed se khub waqif hoke iman ke 
wasile se use qahiil karen. Kas'h ki liamare dil narm hoke gunah se 
pachhtate ; aur us par iman lane se har dukh aur ranj ke waqt tasalli 
aur zor pate. 

Khuda k^ n^m I'sa ke liye mub^rak howe ! 



MASrH KB MANSAB. 161 

TERAHWA'N BAB. 

MASI'H Kl' SIFARISH KARNl'. 

US Kl' KAHA^VAT KA' DU'sRA' HISSA, 

Is liye with unhen,jo us he was fie se Khudd ke pas ate hain, intihd tdk 
bachd saktd hai ; hydnkiwuhun hi shafdat ke waste hamesha jUd 
hai.—Vor, 7 : 25. 

Masi'h ki kahanat ka pabla kam, yane us ki qurbani, gaur karke, ab- 
hi us ka diisra kam, yane us ki sifarish ya shafaat, daryaft karenge ; 
aur yih kam sirf us ki qurbani ka tamam karna hai. 
' Us ki kahanat ke is dusre hisse ka peshnishan sardar kahin ka quds 
ul aqdas men lahii aur Khushbil ke sath dakbil bona tha : iaisa ki Ah- 
bar ke 16 : 12 — 2i men Hkha hai. Qurban ko bahar marne se Ma- 
sih ka apne tain zamin par qurbani karna murad hai ; aur sardar 
kahin ke quds ul aqdas men lahu aur kbushbii ke sath dakhil hone se 
Masili ka asman men shafaat karne ko jana murad hai. Pas, yih 
Masih ki kahanat ka ek zururi hi sa hai, yahaa tak ki agar yih na ho- 
ti, to us ka sara kam zamfn par befaida aur abas hota. Aur agar 
wuh zimi'n par rahta, to wuh hamare liye kamil kahin na ho sakta ; 
kyunki us ke apne lahu ko zamin par baha d:ne ki irada yihi tha, ki use 
Khuda ke samhne asman men guzrane. Is liye is hisse se us ki ka- 
hanat kamil hoti hai. Us ka pabla bissa pasti aur zillat men hua : 
yih hissa jalal men hota hai. ki hamari najat kamil howe. Yih sab 
is qaul se murad hai, ki " Wuh intiha tak bacha sakta hai." 

Ye baten imandaron ko Khuda Ke pas iman ke was le se ane ki tar- 
gib deti hain. Ummaid Masih ki shafaat se qawi hoti hai. Is men 

1. Un logoa kl qism ma/kur hai, jinhen targib di jatj hai ; yane, 
we Khuda ke pas iman Ke vvasile se ate hain, aur apne tain bilkuU 
nalaiq jante hain. 

2. f mandaroij ki tasalli, jo Masih ki qudrat se hoti hai, jis ke nam 
•le we Bap Ke pas ate baiu. Wuh qadir h^i, ki unhen " intiha tak" 
bachawe, yane unhen puri, kulli, kamil najat dewe. 

3. Us Ki qudrat ki bunyad : " wuh un ki shafaat ke liye hamesha 
jita hai;" yane us ne sirf qurbani na ki. balKi maujud hai, ki apni 
qurbani ke faida apne imandaron Ko pahuncha've. Pas, 

Tsd hamdrd sardar kahin hamesha jttd hai, aur apne fmdn'ldron ke 
liye asman men shuff i qddir hai. 

Yahan daryaft karna hai, ki Masih ka shafi bona kya hai r aur wuh 
kis tarah se apni shafaa'. asman mey Karta hai .'' aur kis bat men ut 
shafaat ki qudrat aur gal aba hota hai } 

I, Mab(h kd hamdre liye shaft hand kyd hai P Shafaat karna do 
shakhs Ka darmiyam bona hai, ki eK se dusre ke liye minnat kare. 
Jab ek dindar dusre ke liye Khuda se minnat Karta hai, yih ek tarah 
ki shafaat hai, 1 Tim. 2 ; 1 ; aur jab Masih hamare liye Bap se mift- 



J62 MASm KE MANSAB. 

nat karta hai, to yih aur tarah ki hai. In donon shafaat men bara 
farq hai. Ham Khuda se apne nam men kuchh nahi'n mang sakte 
hain ; par saU Masih Ise nam meij mangnu chahiye, Ynh. 16: 23; 
lekin jab Masih Biip se hamare liye kuchh mangta liai, to apne hi nam 
men, aur apne hi sawab ke sabab se raangta hai. Hamara shaf^iat 
karna faqat uiahabliat ka ek kani hai ; Masih ki shafaat us ke uhde ka 
kam hai. Wuh Khuda ke darbar men hamara Wakil hai, jaisa ki 
Shaitan tuhmati hai. Shaitan Khuda ke samhne h^im par tuhmat la- 
gata hai, 1 Pat. 5:8; aur Masih hamare hye minnat karta hai, ki 
Khuda aur hamare bich sulh howe, 1 Yuh. 2 : 1. 

Pas, shafaat karna khass karke Masih ka kam aur uhda hai, jo aur 
iisi ko diya nahin jata hai : koi Khuda ke pas ja nahin sakta hai, ma- 
gar us ke nam men. Jis tarah ki phatak, Hiz. 44 : 2, S, sardar ke 
liye makhsiis kiya gaya, usi tarah se hamara Sardar Kahin apne hi 
phatak se, yane apne nam aur sawab se, aya jtiya karta hai ; aur aur 
sab log aur phcitak'.>n se ake mazbah ki taraf, yane us sardar ki qurba- 
ni ki taraf ruji'i late hain. 

Agarchi Khuda ne yih phatak band kar diya, tau bhi bahutere chah- 
te hain, ki use torke dakhil howen ; maslan apne nam se ane chahte 
hain ; — pir paigambar aur muqaddason i^e nam se ane chahte hain ; — 
lekin yih sab lahasil hoga ; kyiinki Khuda ne apne pas ane ki rah ko 
band kar diya hai, aur sirf Masih use khol sakta hai. 

II. Ab daryaft karna hai, ki Masih ki shafaat asman men k is Ids bat 
men hoti hai, aur wuh Jcis kis kam se apna jalali uhda piira karta hai. 
Pak nawishton se malum hota hai, ki yih tin karaon men taqsira ho 
sakta hai. 

1 . Us kd hamare nam men aur hamare liye Khiidd ke age hdzir hond. 
Ibr. 9 : 24 men likha hai, ki "Wuh Khuda ke huziir hamare waste 
hazir howe." Yih aisa hai, jaisa Sardar Kahin ka apni chhati par Ba- 
ni Israil ke barah lirqon ke nam leke Khuda ke hu/nr haikal ke bich 
hazir bona, Khur. 2S : 9, 12, 28, '^9.' Jab Khuda Masih ko dekhta 
hai, wuh rahm ke sath hamen yad karta hai ; jaisa ki dhanuk ko dekh- 
ke zamin par rahm farmata hai, aur use pani ke tiifan se garat nahin 
karta hai. Paid. 9: 13. 

2. Masih hamare liye shafaat karne men Khuda ke age sirf hazir 
nahin hota, balki apnd lahd aur tasdtd mazkdr karke un ki khatir hdi- 
md.ce Yiye minnat kartd hai. Us ka khun goya bolta hai, Ibr. 12: 
24 men likha hai, ki us ka khun Habil ke khiin se bihtar baten. bolta 
hai; yane Habil ka khun intiqam mangta — Masih ka khiin muafi 
chahta hai. Ek n^ql hai. ki do bhai the ; ek ne apne mulK ke liye 
bari bahaduri ki thi, aur larai men apne ek hath men zakhm khake tunda 
hiia. Dusre ne koi qusiir ki\a, jis ke sabab se wuh adalat men laya 
gaya, aur ian ke khdtre men tha. Us ka bhai aya, aur us ke liye 
minnat karne chaha ; lekin baten na kia ; sirf apmi tunda hath uthd- 
ya. Sab logon ne us ka bara sawab y^d karke us ke bhai ko rihai di. 
Isi tarah se Masih ka lahu hamare liye minnat kar sakta hai. Aur 
Mush. 5 : 6 mea ATasih zahh kiye hue barre ki misal se mazkur hai ; 
yane, wuh apne jalali jism men apni raaut ke nishan rakhta hai ; goya 



MA.SrH KE M ANSAE. 265 

we zakhm, jo zamin par hamare gimahon ke sabab se pae, abhi tak 
lahii luhan hain, aur us rahmat ki ban dalil hain, jo wuh i>ap se ha- 
mare waste maiigta hai. 

3. Aur wuh rauqaddason lei diiden Khudd ke age hdzir kartd hai, aur 
apni hi khatir se darkhwast i^arta hai, ki Khuda unhea pasand kare. 
Is tarah se gova khushbu Khuda ke huzur uthti rahti~ hai, Mush. 8 : 
3. Sardar Kahin ka khushbu ke sath maqdis men jana is ka pesh- 
nishan tha, jaisa ki Ibr 7 aur 9 bab men mazKur hai. 

III. Masih ki yih shafaat bahut, balki bilkuU kdm dti hai. 

1. Hamara shafi har tarah se apne is kdm kc qdhil o qddir hai. Jo 
kuchh shafi mea darkar hai, so khususan usi men hai. Jo auron ke 
hye minnat o shafaat kare, us ko dana, aur wafadar, aur narm-dil, aur 
janfishan bona zurur hai. Hamara shafi danish men kam nahiii hai, 
balki wuh danish i Ilahi, ban, akela danishmand hai, Yahudah, 25. 
Wuh wafadar bhi hai : chunanchi wafadar Sardar Kahin kahlata hai, 
Ibr. 2 : 17. Aur us ke barabar narm-dili men koi nahin hai; chu- 
nanchi wah hamari manind azmayagaya tha, Ibr. 4 : 15. Aur janfi- 
shani us ki' is se maliim hoti hai, ki hamari najat us ki garaz hai ; us 
ne is ke liye apni Jan di ; aur jis ke waste aisi ban qimat di, us ke 
waste zurur janiishan] ke sath minnat karega. 

2\ Bap ke nazdik m;z<A kaisd mahbdb hai. Masih us ka piyara beta 
hai, KA. 1 : 13 ; us kl jan ka piyara, Afs. 1:6. Wuh aur Bap 
na sirf asl men, balki marzi men ek hain ; is waste Bap hamesha us 
ki sunta hai, Yiih. 1 1 : 42. Han, us ne Bete ko kahahai, ki Mujh se 
mang, aur main dunga, Zab. 2:8. 

3. Yad karna cbahiye, \d kin ke liye yih shafdcd It jdii hai. We 
Khuda ke dost aur farz^nd hain, jinhen Bap appiyar karta hai, Yuh. 
16 : 27. Sari rahmaton ki bunyad Bap hi ke irada i fa zl hain. Us ne 
apna Beta bhi bakhsha hamare waste ; aur us ke Sc4th hamen kyuQ 
sab chizen kasrat se na dega r Riim. 8: 32. So kuchh shakk 
nahin hai, ki Masih ki shafaat bilkuU phaldar hogi. 

Ha'sil I kala'm. — I. Kya Masih hamesha bihisht men -/indarahta 
hai, kiapna lahii Khuda ke age guzran ke imandaron ke bye shafaat 
kare.^ To un ka kaisd had hdl hai, jo us men kuchli bakhra nahin 
rakhte hain ! M^'ub un ke hye minnat nahin Karta, balki Khuda ko in- 
tiqam lene ke liye pukarta hai ; kyunki we use haqir karte hain. Har ek 
beiman adml use b.tqir janKe paemal karta hai. Admi ke khiin ke liye 
mulzim bona haulnak bat hai ; aur Masih ke khiin ki tahqtr karna 
kaisa ziyada ''khaufnak hoga ! Beshakk jab Khuda l\e intiqiim ka din 
awega, to saf zahir hoga, ki aise gunahgar se badla liya jaega, aur wuh 
use jahannam ke sab se niche gahrao tak hankega. Ah ! jab insan 
Masih ke fazl ki dawattark karte hain, tab kya karte hain ! Afsos us 
par, jis ke zidd men yih lahu pukarta hai ! 

2. Kya Masih hamesha zinda hoke shafaat karta hai f To Masihi 
apne sab dar aur imtih^non ke waqt is se tasalli lewen ; kyunki yih bat 
har marz iia ilaj hai. 

Jab ki kamzori se gunah men giriftar bote haio, to is bat se tasalli 



264 MASrH KE MANSAB. 

lewen. Turahare gunah nihayat badi to hain ; we Khudd ki Ruh ko 
ranjida, aur tumh^re diloij ko udas, aur tumhari maqbiiliyat ki gaw^hi 
ko kamzor karte hain ; leKin jab tumhara aisa Sardar Kahin hai, to 
naummedi men phans jane ki zuriirat nahin. " Ai mere bachcho, 
main tumhen ye baten likhta hi'in, taki tum gunah na karo ; aur agar 
koi gunah kare, to Isa Masih, jo adilhai, Bap ke pas hamara Shafi 
hai ; aur wuh hamare gunahorj ka kafara hai ; faqat hamare gunahon 
ka nahin, balki tamam dunya ke gunahon ka, 1 Yiih. 2 : 1.2. Jab lar- 
ke log pahle panw panw chalne lagte, tab har chhoti chiz se thokar khate 
hain ; aur wasahi nae Masihi bahut sahaj se gamgi'n bote h^i{i. Mu- 
nasib nahin hai, ki koi Masih ki shafaat se gunah karne men himmat 
pakre ; lekin agar ittifaqan gunah men girifar howe, to bilkull naumraed 
na hona chahiye ; Masih shafi hai, aur apne gire huon ko uthane j^nta 
hai. Aur jab koi tauba karnewala Bop ki khafagi se darta hai, to yad 
kare, ki agarchi Bap gunah se khafa hai, tau bhi us ka piyara Beta us ke 
6ge minnat karta hai, aur gamgin taib ke bye muafi basil karne 
ko kulli qadir hai. 

Jab dua karne men sust ho, to naummed mat ho. Tum apne dil ki 
b^bat shiKa^'at karte ho, ki wuh murda, aur sun, aur bhataknewala 
hai ; lekin y^d karo, ki Masih ka khun bolta hai, jab tum apne munh 
khol nahin sakte ho. Masih -on ki duaen Khuda ke age gunah ke bai» 
najis ati hain, lekin M&sih unhen murr se khushbudar kar deta hai ; 
aur us ke sahab se tunt)hara chikhen marna, jab tum kuchh nahin bol 
Bakte, dua i qawi ho jata hai. 

Masih ki shafaat un ka ilaj hai, jo Khuda ke insaf se bura aur gula- 
mi khauf rakhte hain. Us shafaat par iman lane se adab ka dar barh- 
ta, aur beiman naummedi ghatti hai ; aur is kam ke liye aur koi chiz 
aisi qawi o qadir nahin. " Pas, ai bhaio, jab ki ham ko ijazat mili," 
wg., Ibr. 10: 19—21. 

Agar Masihi is shafaat ko yad kart^, to kabhi din se tal jane ke khatre 
men na parta. Ai mere dosto, yihi tumharf salamati hai. Masih ne 
isi bat se Patthras hawari ko tasalli di. " Ai Samav'm, dekh, Shaitan 
ne chaha hai, ki tumhen gehv'in ki tarah phatke ; lekm main ne tere 
waste dua mangi, ki tera iman niiqis na ho," Liika, 22 : 31, 32. 

Ham junte hain, ki ham sab iman, aur mahabbat aur neli-mizaji, aur 
farotani, aur gyan men kam hain. Tau bhi agar fazl ka shuru hua, 
to zurur Masih ki shafaat se wuh barhega, aur kamil ho jaega. Wuh 
na sirf hamare iman kei bani hai, balki us ka kamil karnewala, Ibr. 12 : 
2. Wuh har waqt hamare liye nai aur taza rahmaten manga karta 
hai ; aur khatam na karega, jab tak ki hamari sari hajaten rafa na ho 
jawen. 

3. Kya Masih hamesha shafaat karta hai r Toyefarz faramosh na 
karo : — , 

Masih ko mat hhulo, Wuh apne jalal men tumhen faramo \\ nahio 
karta hai. Wuh apne sare bhaion ko yad karta hai. Lekin afso? hai, 
ki barha ham sukh ke sabab se use bhul jate hain. Bahut I'sai haiy, 
ki agar unhen sukh kabhi na milta, to un ke liye bihtar hota ; kyunki 
jab Masih se gafil ho gae, to apni khushi ki bunyad se phisal gae, aur 
aise nuqsan men giriftar hue, ki tamam dunya us kd ilaj nahin ho 
sakti. 



MASrH KE MANSAB. 265 

Khudd k{ pairaut men qdim raho. " Pas, az baski ham^re li\'e ek 
bara sardar kahin, jo asman se par gazar gaya, yane Khuda ka Beta 
I'sa hai, apne iqrar ko thame raheu," Ibr. 4 : 14. Wuh hamara sir 
hai ; aur jab sir bihisht men pahuncha hai, to wuh apna badan, yane 
apne log, zun'ir us men l^wega. Aur wuh hamare live minnat karta 
hai ; is waste ham bhatakke paraganda nalii'n ho sakte. 

Masih ki shafaat se himraat hasil karo, ki dua men nit mashgul 
raho. Jab ki wuh tumhare live minnat karta hai, tab turn kyiin nahm 
apne live r Hawari isi natija ko is bat se nikalta hai : " Is waste ao, 
ham fazl ke takht ke pas beparwa aweQ, taki ham par rahmat howe, 
aur niamat, jo M'aqt par madadgar ho, pawen," Ibr. 4 : 16. 

Masih ke liye dunya men minnat karo, jaisa ki wuh tumhare hye 
bihisht men karta hai. Agar Shaitan tum par tuhmat kare, to Masih 
mpujud hai, ki tumhare liye minnat kare ; aur agar koi zamin par use 
behurmat karne chahe, to khabardar ! tum us^ki izzat ke liye koshish 
karo ; us ke liye bolo ; us ke hye gunahgaron ke sath minnat karo, ki 
we apni dushmani se tauba karke us ke dost ho jawcQ, aur us ki sha- 
faat ke muhasil men sharik howen. 

Khuda ka nam I'sa ke hye mubarak howe ! 



CHAUDAHWAN BAB. 

MASIH KA' HAMA'RE LIYE BADLA' DENA'. 

US KI' kaha'nat KA' PAHLA' ha'sil. 

Masih ne hamen mol lekT shara ki lanat se chhurdj/d, ki wuh hamdre 
badle maurid i Ian hud. — Gal. 3 : 13. 

Ab Masih ki kahanat ki qism, aur zuriirat, aur hisse, yane qurbani aur 
shafaat. bayan ho chuke hain. Jab ki is mazmun ko na chhorea 
munasib hai, ki us ke muhasil sochen, jo ye hain, yane gunah ka ka- 
mil badla dena, aur ek abadi miras apne logon ke liye hdsil karna. 
Wuh badla, jo us ke khiin bahane se hua hai, zahiran hamari sanad 
meo mazkiir hai, jis men hawari 10 ayat men bayan kar karke, ki 
" Har ek shakhs, jo un batoQ ke karne par, jo shara ki kitab me^ hkhi 
hain, paedar nahin rahta, malaun hai," farmata hai, ki kis tarah se 
iraandar shaia ki ianat se chhiit jata hai ; yane, Masih ke hamare liye 
wuh lanat sahne se, aur is tarah se Khuda ke insdf ko badla dene se, 
aur imandar ko saza ki liyaqat se azad karne se. 

Khass karke is ayat men Masihi ka chhutkara shara ki lanat se ; 
aur us ka taur, mazkiir hain. * 

1. I'mandar ka chhutkara : " Masih ne hamen shara ki lanat se mol 
lekar chhuraya." Shara i liahi ke tin hisse hain — hukm, wade, aur 
dhamkian ya lanateg. Shara ki ianat us ka ilzam dene ka fatwa hai, 
W 



tee MASfH KE MANSAB. 

jis se gunahg^r jan aur badan kl maut ke band men d jati hai. Zan- 
jir, jis se wuh use bandhta hai, so gunah ki nalaiqi hai; jis se Masih 
ke siwae koi chhurii nahin sakta. Shaia ki yih lanathaulnak chiz hai ; 
kyunki wuh us ki ruh ko mar dalti hai ; aur wdh kabhi dhimi nahia 
hone ki — na ansuon, na tauba, na chal ke sudharne se gunahgar ko 
chhorne ki. Masih is lanat se imandar ko chhurata hai ; aur wuh us 
se abad tak aur kuchh kam nahin rakhti. 

2. Is ka taur mazkur hai ; yane piird dam diva gaya hai, aur 
gunahgar ki jagah diva gaya, jis se karail badla hua. Aur jaisd ki 
dam pura tha, waisa hi hamare badle men diva gaya hai ; — aur hamari 
sanad yihi ^ahti hai : " wuh hamare badle maurid i Ian hua ;" jis ka 
inatlab nahin hai, ki Masih ap lanati hua ; jaisa ki jab kaha gaya hai, 
l<i " Kalima mujassam htia," tab matlab nahin hai, l\i Uhihiyat jism 
hui. Uh'ihiyat ne jism Hy^ ; aur Masih ne lanat apne u par h' ; — is- 
waste likha gaya hai, ki " Us ne us ko, jo gunah se waqif na th6, ha- 
mare badal gunah thaharay^/* Is ka matlab yih hai, kihdmare gunah 
us ko mahsiib hue, ki wuh hamara zamin hoke un ka kafara dew^e, aur 
Baza uthawe, hamare badle men. Is se yih natija nikalta hai : — 

Masih kt maut se imdnddron ke sdre gmuihon kd kdmil badld Md ; 
aur Khudd kd insdf phir un kt bdbat kuchh dawa nahin karegd. 

I. Masih kd badld dend kyd hai ? Jawah yih, ki badla dena Masih 
kd wuh kam hai, jo us ne, hamara zamin hoke, Khuda ki tabidarl se, 
aur hamare piyar se, kiya ; yane, Khuda- insan ne apne tain hazir 
kiya, ki sab kuchh kare, aur sab kuchh sahe, jo hameu shara se karn^ 
aur sahna tha ; jis kam se us ne hamcQ us gazab aur lanat se, jo 
gunah ke sabab wajibi the, rihai bakhshi. 

1. Yih Khudd-insdn ka kam hai ; aur koi is qabil na tha, ki Khuda 
ko gunah kl benihayat badi ka badla dewe. Basabab donon khdssiyaton 
ke ek hi ajib shakhsiyat men baham hone ke wuh yih kam kar sakta 
tha, balki kiya hai. Insaniyat se jo kuchh ho sakta, so hiia — wuh 
qurbani ka madda hiia : Uluhiyat se us ki aisi qadr hiii, ki w^uh kamil 
badld tha. Is tarah se wuh kam Khuda-insan ka kam tha ; lekin aisa 
ki har ek khassiyat apni apni sifaten rakhti thi, agarchi donon is kam 
merj b^ham hi'iln. Agar sab firishte jan dete, aur sare admion ka 
khirn bahdya jata, to bas na hota. !^huda ne apne ^^hun se, Am. 20 : 
2S, kalisiya ko mol liya. 

2. Agar wuh Khuda ke insaf ko hamare liye razi kare, to zurur 
hai, ki hamara zamin hoke Khudd ke age hamdre liye hdzir howe ; 
nahin, to us ki tabiddri se ham ko kuchh faida nahin pahunchta. Is 
anjdm ke liye wuh shara ka mahki'im hua, Gal. 4:4; yane aise hi 
faraiz ka mahkum hiia, jaise ki hamen farmae gae, — aur is men ha- 
mara zamin hiid ; chunanchi wuh zamin kahlat^ hai, Ibr, 7 : 22. 
Haqiqat men aur kisu sabab se w^uh tabidar aur ranjida nahis ho 
sakta tha. Wuh apne kisi kam ke sahab se maurid i Ian ndhin hua. 
Us ki babat ek peshingoi bin, " Masih munqata kiya jaega, aur us ka 
kuchh nahin ;" yane, apne waste nahin, Dan. 9:26; aur pak nawish- 
te saf saf kahte hairj, ki hamare wa^te, — Masih, jaisa ki nabion ki 
kitabon meo hkha gnva hai, hamare gunahoc ke waste mua, 1 Kar. 
35: 3. 



MASTH KE MANSAB. W 

Yad karna chahiye, ki Masih hamara badla hua. Baze kahte hain, 
ki MasJh hamare fdida ke waste mua, lekm hamare badle men nahio. 
Par us ka hamara zamin aur badla bona hamare sadiq gine jane ki 
hunvad bai, balki us ke kone ka sira. Agar wuh hamara badla na hua, 
to hamare gunah us par kyiinkarlade gae ? Yas. 53 : 6. Agar wuh 
hamare badle men sadiq na hota, to kyunkar *• Khudawand hamari 
sadaqat" kahU sakta ? Yar. 33: 16. Agar hamara badla na hota, 
to us se hameij kya faida hota ? 

3. Masih Khudd kd tdbiddr tha, aur hamen piydr kiya ; isi sabab 
se hamare liye insaf ko razi kiya. Fil. 2 : 8 se saf zahir hai, ki us 
ka kam tabidari se tha ; " maut tak, salibi raaut tak farmanbardar 
raha. " Farmanbardari hoti hai sirfjabhukm hua hai; aur Masih 
ap kahta hai, ki aisa hukm hua, — " Us ka dena (yane jan ka dena) 
mere il^htiyar men hai, aur us ka phir lena mere ikhtiyar men hai ; 
yih hukm main ne apne Bap se paya, Yuh. 10; 16. So wuh is meo 
Khuda ka tabidiiir tha ; tau bhi apni hf marzi se sab kuchh kiya ; aur 
mihrbani aur mahahbat se kiya ; kyi'mki "Masih ne ham se mahabbat 
ki, aur apne tain Khuda ke age charhawa aur qurban kiya, taki use 
khushbii malum ho," Afs. 5:2. Jaisa ki us ke hamara badla hone 
ka sabab i bahari hamari shikasta-hali thi, waisa hi sabab i batini us 
ki mahabbat thi. 

4. Masih ne insaf ko razi kiyii sahne se, ^m karne se ; yane jo kuchk 
Khuda ki shara ke mutabiq ham ko karna aur sahna tha, so us ne kiya 
aur saha. Masih ka yih duhra kam admi ke duhre farz ke mutabiq 
hai ; yane us ne sab kuchh kiya, jo Khuda admi se chahta hai ; aur 
wuh saza sahi, jo Khuda ne haraan nafarmabardari ke liye thaharai. 
In do baton se wuh karail tabidari hiii, jis se Khuda r^zi hai, aur ham 
ko sadaqat mahsub hoti hai. 

5. Us ke hamare badle hone k^ basil aur phal yih hai, ki ham us 
gazab aur lanat se, jo hamare gunahon ke liye wajibi the, chhiitjate 
haio. Masih ke kafara ki qadr, aur qimat, aur kamaliyat aisi thin, ki 
hamari azadagi aur kamil chhutkara us ka wajibi phal tha ; us se 
hamari najat sirf mumkin nahin, balki munasib hiii. Agar wuh. 
hamare baale men maurid i Ian hii^, to zurur ham ne lanat se rihai pai ; 
aur isi tarah hawari bhi dalil karta hai : — " Allah ne us ke tain aisa 
zahir kiya, ki wuh un ke liye, jo us ke lahii par iman lawen, sulh ka 
sabab ho, taki wuh apni sadaqat zuhur men lawe ; is w^ste ki Khuda 
pahle gunahon se muhlat ke dinoa men guzar gaj-a, so us ne yih 
kuchh kiya, ki wuh is zamane men apni sadaqat zuhur men lawe, ki 
wuh ap hi sadiq thahare, aur us ko, jo Isa Masih par iman lata hai, 
sadiq thaharawe," Riim. 3 : 25, lS. Jab Khuda ne Masih se gunah 
ka intiqam liya, tab us ka matlab kya tha r Is mazmun par dhiyan 
karna chahiye. Us ka matlab tha, ki apni sadaqat ko gunah kf bakh- 
Bhish meQ. zahir kare ; aur yih bat aisi bhari hai, ki Hawari ne use 
duhraya: wuh chahta tha, ki ham bakhubi yadkaren, ki nasirf rahmat, 
balki insaf aur sadaqat bhi gunahgaroo ke bakhshne men zuhiir men 
^ti hai. Yih k aisi tasaUl ki bat hai! Khuda ne Masih ko hamare 
kafara ke bye zahir kiya hai. Kya ins^f ko zahir aur razi karna zuriir 
hai .? Wuh Masih ki iftaut se aisa zahjr aur ra^i kiya gaya hai, ki 



2m MASni KE MANSAB. 

jaisa tumhan halakat se kahhf nahiQ ho sakta. Is tarah se Masih ke 
insaf ko razi kurne kd mukhtasar bayan hua. 

IT. Masih ka insaf ko razi karn^ haqiqi hai ; khiyali nahin. Iski 
subiit meii jo kuchh ham kah chuke hain, so kam ata hai. Bazon 
ne samajha hai, ki wuh misali hai ; lekin wuh sach, pura aur maqbul 
hai. Us ka lahii ek zamin ka lahil hai, Ibr. 7 : 22, jo shara ke faraiz 
rne^th?^, Gal. 4:4; aur ag-archi usi ka kuchh gunah nahin tha, tau 
hhl Khuda ke age haraaM z^min hoke hamari badkarian us par ladig, 
Yas. 53:6; aur usi se Khuda ne hamare gunahon ka intiqam liya, 
Rum. 8 : 32, us ki jan ki tasdia men, Mati, 27 : 46, aur badan ki, 
A'm. 2 : 23 ; aur apne Bete ki is tabidari se wuh bihiull khush aur 
razi hai, Afs. 5 : 2, aur is bye use murdon men se jilaya, aur apne 
dabne hath bithaya, Afs. 1 : 20 ; aur iis ki sadaqat ki khatir se iman- 
daron ko sadiq aur azad kiya, yahay tak ki we phir kabhi mulzira na 
honge, Rum. 8:1, 34. Yih sab pik nawishton se saf zahir hai : hara- 
ara iman is kafara ki babat admfon ki tajwiz ki hui batoo par nahin, 
lekin Khud^ ki muhr kihdi sachchai par qaim hai ; lekin insan ki tabiat 
aisi nadurust hai, aur us ke dil ka aisa g-ururhai, ki wuh Khuda ke 
fazl ki, jo hamare liye aisi mukhlasi bakhshne se ashkara hua, tarif na 
karke, aur sari iatirazen, jo us ka kharab dil Shaitan ki raadad se nikal 
sakta hai, pesh lake nit koshishmen rahta hai, ki us bunyad i mubarak 
ko, jis par Khuda ne apni izzat o jalal, aur apne logoa ki najat muqar- 
rar ki hai, dha dale ! 

Ha'sil I kala'm. — 1. Agar Masih ki raaut wuhi hai, ki jis ke sabab 
Khuda ham se razi hii^, to gundh nihuyat badt hai; kyunki us ka 
beniiiayat intiqam liya gaya hai. Ahmaq gunah se thattha karte hain ; 
aur admioo me^ bahut there hain, jo us ki badi ki thah pate hain. 
Gunah aisi kharabi hai, ki agar Khuda tumhare ek bad khiyal ke badle 
raetj hamesha Ka azab deta, to saza gair wajibi na hoti. Shayad tum 
guman karte ho, ki Khuda ka gunah ke badle aisi saza dena, aur kabhi 
gunahgar se razi na bona, bari sakhti hai ; lekin gaur karo, ki wuh, 
jis ke gunah karte ho, piik aur mut)arak Khuda hai, jis ka haqq kamil 
hai, aur jis ka insaf badaltci nahin; tab shayad aur t^rah ka guman 
karoge. Afsos ! gunah ki badi ki gahr^i kaisi ! Agar tum us ki 
badi pahchanne chahte, to Khuda ki sifaten socho, jis ke ^ihilaf meiJ 
gunah karte ho ; va Masih ki tasdia o maut se us ki gahrai napo: tab 
tum saf saf dekhoge, ki wuh kaisi buri aur karwi chiz hai. Masih ki 
maut ek aina hai, jis men insan apne gunah ki bebayan o behadd 
badi dekh sakta hai. 

2. Admion ki ruhen heshqtmat hain. Yih us dam se, jo un ki najat 
ke liye diya gaya, malum hota hai. Masih ke khun se afzal kya ! 
" Kyunki tum yih jante ho, ki tum ne jo apni maurusi adat i behiida 
Ee najat paf, yih kuchh fani chizon ke, yane ri'ipe sone ke sabab so 
nahin, balki us ke. jo bedag aur beaib barre kl manind hai, yane Masih 
ke beshqimat lahu ke sabab 8ehai,"l Pat. 1: 18, 19. hJirf Masih 
ka khun insan ki ruhorj ke kafara karne ki liyaqat rakhta hai. Sone 
riipe se dunyawi azadagi ho sakti hai, lekin ruh ka chutkara jahannami 



MASm KE MANSAB. 269 

band se nahin. Khuda ki sari khilqat ek hi ruh ke barabar nahi'n hai ; 
jis ne un ki najat kharidi, us ne yih bat bakhubi jani ; lekin afsos, 
hazar afsos ! gunahgar apni ruhen kaisi sasti bechte haio ! Agar tum 
apni ruhen sasti becho, to pachhtawa mahanga kharidoge. 

3. Is mazmiin se wah mahahbat, jo Masth ne ham se ki, hahut afzal 
mahim hoti hai. Ek naql hai, ki ek badshah ne hukm kiya tha, ki 
JO koi zinakari men pakra j^ega, us ki donon ankheii nikaU jawen. 
Kuchh arsa giizra, aur usi ka beta isi gunah men pakra, aur us ke 
samhne laya gaya. Badshah us ki adalat karne laga, aur bat sabit 
hdi. Tab sab log kahne lage, ki Wuh hazrat ka akela beta hai : afsos 
ki bat hai, ki wuh andha kiya jawe : aur badshah se minnat karne 
lage, ki use muaf kijiye. Akhir ko badshah ne apni ek ankh, aur apne 
bete ki ek, nikali; aur is tarah se sab logon ke age apna hukm sdbit 
rakha, aur apni mahab bat apne bete se zalrr kf. Lekin Maslh ki 
mahabbat ham se is badshah ki mahabbat se ziyada thi: us ne na sirf 
adha bojh uthaya, belki sab kuchh. Us badshah ne apne piyare bete 
ke waste iza ut'hai : Masih ne apne dushmanoQ ke liye, balki dushman- 
00 ke hye, jo us ke khilaf larte chale jate the, Rum. 5 : S. 

4. Jab ki xVJasih ne hamare liye kamil badla diya hai. to ^huda ka 
insaf hamare gunahon ki muafi rok nahin sakta. Wuh adil hai, ki 
haraare gunahon ko muaf kare, 1 Yiih. 1 ; 9. Is bari tasalli ki bat 
se gamgin o miskin gunahgar ummed i qawi pata hai. Wuh ];^huda 
se kamil bharose ke sath faryad kar sakta hai ; aur jab Masih ke lahu 
ki qadr yad karta, to apne gunah se kadhi maghib na hoga. 

5. Chahiye ki har ek apne kam aur apni neki ka bharosa chhorke 
Masih ke kamil kam par asra rakhe. Ham kabhi aisa irada na karen, 
ki apne kamon se Khuda ko razi karen. Ham apne gunahon ke badle 
kuchh nahin kar sakte haiij. Hamara pachhtawa, hamari udasi aur 
gamgini, hamari Koshish apne oil ko pak karne men, hamara sab 
kuchh, ek hi gunah ko utar nahin sikta hai. Masih ka kam aisa kamil 
hai, ki gova Khuda har ek se, jo use us ka kafara yad dilata hai, razi 
hai. Kash lii tum sab khub iatibar karte, ki Masih par Iman lana 
Khuda ko aisa khush karta hai, jaisa ki tumhari sari mihnat aur ko=. 
shish kabhi nahin kar sakti hain. 



PANDRAHWAN B^B. 

mi'ra's masi'h ki' qurba'ni' se khari'di' huj'. 

us ki' kaha'nat ka' du'sra' ha'sil. 

Var jab waqt dkhir hud, tad Khuda ne apne Bete ko bhejd ; wuh ^urat 
ke pet se shara kd mahkiim hoke pnidd hud, tdki wuh ahl i shariat ko 
mol le, aur ham lepdlak hone kd darja pdwen. — Gal. 4 : 4, 5. 

Hamara' qarz ada karna, yane shara ki lanat se hamari azadagi ^ha- 

ridna, pichhle waz men mazkur hiia. 
W w 



270 MASrH KE MANSAB. 

Masih ka hamare live ek miras ^charidna is waqt k^ mazraun hai. 
Sanad men is ka zikr aisa hai, " ki ham lepalak hone ka darjapawen.'* 
Lepalan kisi ko bete ki jagah lena hai. Lepalan i Ilahi wuh kam hai, 
jis men Khuda, Masih ki khatir se, hamen farzand thahaMke Masih 
fee sath hayat i abadi ka waris banata hai. 

Ham ne A'dam ke girne men apni mlras kho di' ; aur, lipar ki sanad 
ke mutabiq, Masih ki maut se use phir pate hain. Us ki maut se 
hamara naya aur mazbuttar haqq hiia hai. Is se yih natija nikalta 
hai, ki — 

Masih ki maut ne na sir/ hamare qarz add Jcie, balki Khudd ke fat' 
zandon ke wdste ek tuhfa mirds kharidi hat. 

" Aur wuh usi waste nae ahd ka wasita hai, taki maut ke wasile se 
un taqsiroo ke hye, jo pahle ahd men thin, muafi howe ; aur we, jo 
bulae gae hain, miras i abadi ke wade ko hasil kareij," Tbr. 9 : 15. 

Ab is meo daryaft karna hai, ki Masih ne kya diya; kya mol liya j 
aur kin ke liye. 

I. Masih ne kyd diyd? Musannifon ne Masih ki kahanat ke phal 
do qismori men taqsim kie hain, yane qarz ko ada karna, aur miras ko 
mol lena. Is ke mutabiq Masih ki tabidari ki do nisbaten haio ; 
yane, ek sharai sadaqat se, aur ek sawab se, jo shara ke dawe se ziyada 
hai. 

Is bat men musannifon ne, wajibi tarah se, Masih ki maut ki, aur 
us ke abwal o nisbaton ki tafriq ki hai. Jab Masih ki maut ko aur 
baton se alahida karke sochte hain, to malum hota hai, ki wuh shara 
ke dawe se kuchh ziyada na thi ; kyiinki na Bap ki mahabbat, na us 
Ka insaf Maslb ko us tasdia se, jo insan ke badla dene ke hye use 
sahna zurur tha, ziyada kabhi nahiij dene ka ; lekin jab us ke ahwal, 
aur sahnewale ki zat i pak, wg., sochte hain, to malum hcta hai, kius 
ka sawab shara ke dawe se nihayat ala o bala tha ; kyunki agarchi 
shara ne gunahgaroQ ki maut chahi. jo kire malYore haiij, tau bhi wuh 
betaqsir ki maut na chahti thi ; wuh na chahti thi, ki Khuda apn§ 
khun bahawe ; wuh kabhi nahin chahti thi, ki aisa beshqimat lahu, 
jaisa Masih ka, bah^ya jawe. Shara ne yih nahin chaha ; le^in Khu- 
da ko achchha laga, ki apne insaf aur rahmat ke ^uhiir ke liye yihi 
badla thaharawe, ki Masih hamare liye marne se hamara azad Aarne- 
wala howe. Aur haqiqatan jab Khuda ne shara aisi dhili ki, ki hama- 
ra badla ho sakta, tab ham par bara fazl kiya ; kyunki is se insaf bil- 
kuU razi hua hai, aur tau bhi ham jite aur bachte hain. Agar yih 
majara haqiqat men na hota, to insan us ka khiyal na kar sakta. Ab 
ham ne Masih ke us kamil badle se, jo hamari khutaon ke liye us ke 
khun aur tasdia se hua, kamil azadagi pdi ; balki ek jalwagar miras, 
jo us ke khun se kliaridi gai hai, hamara haqq hai ; kyunki wuh be- 
taqsir ka, balki Khuda ka khun hai ; aur is wa-te shara ke dawe se 
ziyada tuhfa aur kamgar. Is se ham par ashkara hai, ki Masih meo 
kaisi daulat ka khazana hai, jo us ne hamari azadagi ki qimat se ziyada 
hamare waste diya. Jitna ki us ki jan aur badan ham se bihtar hain, 
jin ke badle wuh qurban hua, itnii yih khazana hai ; aur na admf, na 
firishte us ka shumar kar sakte hain. Masih ne isi behadd khazana 



MASIH KE MANSAB. 27 i 

ko Hharch kiya, ki imandaron ke waste sab se achchhi miras mollewe. 
Ham is tarah se khazana Ka khiyal kar karke, ab miras ki taraf ruju 
lawec. 

II. Yih mfrds aisi laintihi hai, ki khalq us kl barai samajh nahiy 
sakta ; kvunki us men sab chizen hain. " Sab kuchh tumhara hai ; 
aur turn' Masi'h ke ho. aur Masih Khud^ ka," 1 Kar. 3 : 22. 23. 
"Jo galib hota hai, so sab ka waris hoga," Mush. 21: 7. KhasB 
karke 

1. Is chinyd ki sdrt harakaten imdnd^ron ke liye Masih ki maut se 
khan'di gaiy. " Us ne hamen sab kuchh kasrat se diya," 1 Tim. 6 ; 
17. Yih nahin, ki sab chizen haqiqatan imandaron ke qabze meo 
hain; lekin sab chi'zon se tasalh o faida unhen milte haiij. AuroQ 
ko is zamane ka mal dank, aur karwahat, aur jal hain : rauqaddas 
logon KO sirf us ka faida ; — chunanchi HkhaTiai, " Thora sa, jo sadiq 
ka hai, bahutere shariron ke amwal se bihtar hai," Zab. 37 : 16 ; aur 
yih bat goya kunji hai, jis se hawari ka yih qaul khulta hai, ki " Nadar 
hi manind' hain, par sari chizon Ke mahk hain," 2 Kar. 6 : 10. Sirf 
we dunya ko qabze men rakhte hain ; par dunya auron ko rakhti aur 
un par gahb ati hai. Muqaddas log duny^ ko istiamal karke us mey 
Khuda se khushi hasil karte hain : aur log dunya ke sabab se fareb 
khate, aur aluda hoKe hulak ho jate hain. 

2. Rdhdni barakaten lsl^^'\h. ke ^hCxn ^Q un ke liye khan'di gain; 
chunanchi bariyat, yaiie sadiq gina jana, jis men hamdre gunahoQ ki 
muafi aur hamari maqbuHyat shamil haiu : " So we us ke fazl ke 
sabab se Maslh I'si ke fida hone ke wusile se sadiq gine jate hain," 
Rum. 3 : 24. Pdkizagi bhi un ke liye kharidi gai hai ; chunanchi 
" wuh hamare liye Khuda se pakizagi hai," 1 Kar. 1 30. Ye do, 
yane hamari bariyat aur pakizagi fazl i kasrat ke khazane ke sab se 
achchhe pairahan hain. Jo nih unhea pahinti hai, so kaisi jalwagar 
aur khushnuma hai ! Khudd kd lepdlak hond us ke khiin se hamare 
liye kharida gaya : •* Kyunki tum sab ke sab us iman ke sabab se, jo 
Masih I'sa par hai, ^huda ke farzand ho," Gal. 3 : 26. Masih ke 
Bete hone se, ham, Iman ke wasile se us men hoke, farzand ho jate 
hain ; aur agar farzand, to waris. Wah ! yih kaisi mahabbat hai, ki 
ham Khuda ke farzand kahlawen ! 1 Yuh. 3 : 1 : — ki ham garib o 
lachar waris howen, balki Khuda ke wdris Masih ke sath ! Han, wuhi 
fmdn, jis se ham Masih ke sath paiwasta bote hairj, us ke ^ihiin se 
kharida gaya. Yih beshqimat fazl Maslh ne hamare waste mol liya ; 
ban, wuh sari sulh, aur khushnudi, aur riihani tasalli, jo Iman ke phal 
haio, iman ke sath isi lahii se kharidi gai hain, 2 Pat. 1:1; Riim. 
5 :1 — 3. Alawa is ke Rdh ul-Quds ^p, jo sare fazl aur tasalli ka bani 
aur sota hai, Masih ki maut aur ji uthne se ham Ko milti hai. Gal. 3 : 
13, 14. Agar Masih nahin mna hota, to Riih i Pak tumhdre dilon ko 
na pak karti, na tasalh bakhshti. 

3. Sari ahadi harakaten us ke lahii se kharidi gal hain. Bihisht aur 
us ka jalal isi qimat se imandaron ke )iye kharide gae. Is sabab se 
wuh jalal ek " miras, jo bezawal, aur namulauwas, aur pazhmurda na- 
hin hoti, aur dsman men tumhare liye rakh chhori gai," kahUta hai ; 



272 MASfH KE MANSAB. 

3is ki jit) ummaid ke live Masi'h ke ji uthne ke bais turn phirke palda 
Inie, 1 Pat. 1 : 3, 4. Na sirf abhi' ki, balki anevvali rahmaten bhi 
hamare liye khan'di gai hain, usi ke khun se, 1 Kar. 3 : 22. 

III. Yih sab kuchh tmdnddj'on ke liye kharida g;aya hai ; is wdste 
wuh " muqaddas \ogoi\ ki mi'ras raushni men" kahlata hai, Kal. 1 : 
12. " Sab kuchh tumhara hai ; kyiinki turn Masih ke ho ;" haqq is 
tarah se thaharta hai, 1 Kar. 3 : 22, 23. Aur waisa hi Rum. 8 : 30 
men likha hai, " Aur jin ke liye us ne taqdir ki, us ne un ko talab ki- 
ya ; aur jinhen talab kiya, un ko sadiq jana ; aar jinhen s<idiq jana, 
un ko jalal bakhsha." Sirf wuhi farzand o waris bain, Rum, 8 : 17. 
Narast us ke waris nahi'o ho salute. 1 Kar. 6:9. " Chhote c^ol" ko 
" Bap ki khushi" hai, ki " badshdhat dewe," liuka, 12 : 32. 



s^ 



Ha'sil I kala'm. — I. Kya Masih ne tumhen azad kiya, balki tum- 
hare waste aisi abadi miras raol li hai } To kaisa zurur hai, ki iman- 
d^r log is '/indagi men us hissa se, jo us ki parwardigari men un ke 
liye thaharaya g-aya hai, qindat karen. Kya sirf qinaat karen ? Yih 
to bahut adni bat hai. Chahiye ki we ddstiad, aur tarif, aur shukr- 
guzari se mamur ho wen, un ki hdlat kitni hi pist aur muflis kyiin na 
ho. Kurkurana aur Khuda ki parwardigari se iatiraz karna is mir^s 
ke mnntaziron. men kabhi na paya jawe ! Agar tum bazar se kisi 
muhtaj bhikh mangnewale ko leke apna lepalak aur waris thahar^te, 
aur bad us ke wuh thore se dukh ke sabab tum se jhagra karta, to 
tum us ki bardasht kyunkar kar sakte ? 

2. Chahiye ki Khuda ke log is dunya men apna daur aisa kareo, 
jaisa ki un ki khivdhishen sab chizoc se, jo dekhne men atin, chhiirdi 
gat lion. Chahiye ki jine ko aur marne ko bhi razi ho wen ; kyi'mki 
agar jite rahen, to hai ki sab chizen un ki hain ; aur agar mar jawen, 
to ayanda ki sab chizen un ki hain. Pulus is l<a zikr bari beparwai 
ke sath karta hai : " Main nalifrj janta, main kya ikhtiyar karunga," 
Fil. 1 : 22. Bahutere, jo ab jalal men hain, maut ki khwahish kar- 
kp zindagi ko sabr ke sath katte the, jab ki yahan jism meo dera kar > 
te the. 

Aur Khuda ki danai aur hikmat is men zahir hoti hai, ki wuh nae 
makhluq ko aisa raizaj i bejumbish deta hai, jaisa ki 2 This. 3 : 5 men. 
mazkiirhai: " Khudawand tumhare dilorj ko hidayat kare, ki tum 
Khuda ko piyar karo, aur Masih ki rah tako." Mahabhat se khwa- 
hish paida hoti hai ; aur sabr se khwahish ki shiddat tham jiiti hai. 
So khwahish i shiddati adab o bardasht se, aur mahabbat i garai) bare 
sabr se mel karti hai. Aur agar Khuda Tsa ke mizaj men aisa mel 
paida na karta, to imandar apne ttvin hamesha iza deta. 

3. Is mazmun se, natija ke taur par, malum hota hai, ki un ki na- 
jdt, jo Masih ko nahin pnhchdnte, aur us ke Idhii men kuchh bakhrd na- 
hin rakhte hain, udmumkin hai. Taraam dunya ke liye jalal mep da- 
khil hone ki sirf ek hi rah hai. " Koi bagair mere wasile ke Bcip ke 
pas nahin a sakta," Yuh. 14 : 6. Abiraham ki barakat iman se gair 
qaumon par ati hai, Gal. 3.14. Bagair I'sa Masih ke koi k^m Khu- 
da ke nazdik nek nahin thaharega ; " mujh se jud4 tum kuchh nahio 



MASfH KE MANSAB. 2"^ 

kar «akte " Yuh. 15:5. Aur bagair I'man ke ]Shuda ko razAmand 
karna muhal hai, Ibr. 11:6. Kitlb i Quds ke mutabiq najat hame- 
sha dawat se nisbat rakht. hai. Rum. 8 : 30 ; aur vih dawdt inji ki 
khushkhbabari se. Rum. 10: 10. Jo Tsai taqrir karte haiQ, ki but- 
parast aur kharab Masihi najat pa sakte bain, un se wuhi kah sakte 
hain, jo ek sbakhs ne Aflatun ke tarif karnew^lon ko kaha, ki Jab turn 
kosbishkarte bo, ki Aflatun ko Isai thabarao, to khabardar ! na bo, 
ki turn ap butparast aur berah na thabaro I 

4. Kaisi bari bat hai, ki is abadi miras men hamdrd hagq beshakk 
shubha home! Bahutere nit kosbish karte haio. ki is dunya meu 
ek fani hissa pawen ; par us abadi miras se hilkuU gafil rabte bain. 
Yib baulnak hai. Is se malum bota hai, ki insan ki buzur"^ rub ka- 
barj tak gunab l<e sabab past o badza^ ho gai hai, ki sirf is dunya aur 
jism ki parwa Karti hai. Meri suno, ai turn, jo is dunya ke bye aisl 
mibnat karte, U goya bihisht us men hoti. Jab maut awegi, aur turn 
un sab chizon ki, ji'n ke waste mibnat o masbaqqat karte ho, bakhiibi 
behaqiqati pahchanoge, tab kya karoge ? Jab age nazar karke aqibat 
ko dekhoge, tab kya karoge r' Maut ki halat men turn hayat i abadi 
kl ummaid i qawi ke, waste kya na dete I 

Pas, agar apni bechari rub ki kuchh parwa karte ho. to abbi apne 
abadi sukh aur dukh se beparwa na raho. " Ziyada jidd o jihd karo, 
ki tumhara talabida aur barguzida bona sabit ho," 1 Pat. 1:^ 10. 
" Parte aur thartharate apni najat ke kam kie jao ; kyunki Khuda hai 
wuh, jo turn mexi ijad karta hai, ki turn us ki marzi Ke muwafiq cba- 
ho aur kam karo," Fil. 2 : 12, 13. Yad karo, ki turn apni hi najat 
he liye ham karte ho ; aur najat chhoti nur adni chiz nahirj hai. Turn 
apni hi lachar rub ke waste mihnatKash ho-o ; aur is ruh se bihtar 
tumhari kaun chiz hai r 

Yad karo. ki Khuda abbi madad o fazl tumhen dene chahta hai ; 
Ruh-ui-Quds tumhari nidayat karne cbahti hai ; lekin shayad wuli 
tumhei) chhor degi ; tab kya karoge.? Kam kijiyo! apni najat lv€ 
Kam kijiyo ! Bibisht beshqimat hai ; us ke liye laiq karo kijiyo ! 

Aur tum, jo sachchi aur qawi gawabi uate ho, ki )ih miras tumhari 
hai, hath aur ankh uthake us fa/.l ki tarif karo, jo tumhen bihishtj 
iniras ka haqq deta hai ! Khuda ke warison, balki Masih ke bamwa- 
rison ke l^iq chal chalo. Jab yab^ij hajdteu malum hotiQ, tab bihisht 
ki taraf ruju lao. Us ko dekhne se khatirjama ho. Yad karo, ki 
Masih ne tumhare bye kya mol liya ; aur is ko sach kar^ve kaho, Ma- 
sih ke live Khuda ka nam mu'arak howe ! 



574 MASm KE MANSAB. 

SOLAHWAN BAB. 

MASI'H KA'' BA'DSHA'HI' MANSAB. 

V^ Ka' RU'ha'ni' ASR INSA'N KE DIL PAR. 

Ki ham tascmwaron ko, aur har ek bulandt ho, jo Khudushinds( hi mu- 
khalifat se dp ko hdld karti hai, gird dete hain, aur har eh khiydl ko 
asir karke Masih kd farmdnharddr karte hain. — 2 Kar.lO : 5. 

Ab Masih ke badshahi mansab kA bayan karna hai. Is se haraara jalal 
wala Najat-dihinda namen azad karne ka irada piira karta hai. Agar 
vvuh nabi hoke bani Adam ko hayat i abadi ki rah na batlata, to we 
kabhi use pahchan na sakte ; aur agar wuh kahin hoke un ke kafara 
isarne ke waste apne tain qurbani na karta, to un ko mu^jhlasi na milti ; 
aur agar badshah na hota, ki unheg apne lahii ki kharidi hui mi'ras 
•dewe, to un ko us ki maut se koi haqiqi faida na hota. Jo ki us ne 
nabi hoke zahir kiya, aur kahin hoke mol Hya, so wuh badshah hoke 
kam men lata hai. Wuh pahle apne logon ke dilon ko apni ruhani 
hukumat ke raagliib kar deta hai ; aur bad us ke un ka hakim o panah 
>hoke sari chizon ka intizam unhio ke faida ke liye karta hai. So Ma- 
£ih ki badshahat goy^ duhri hai: ek to ruhani, aur batinf, jis se wuh 
apne logon ke dilon ko maglub o mahkum kar deta hai; aur diisri 
intizami aur baharf, jis se dunya ke sare muamaloQ ka bandobast un 
ki najat aur mubdrakbadi ke waste karta hai. Is waqt us ki ruhani 
aur batini badshahat ka zikr kiyajaega. l/par ki sanad meu 

1. Gunahgiron kd injil ki mukhdlifat karni mazkiir hai. Kis tarah 
fie karte hain ? Tasauwaron se ; yane taqrir, uzr, tadbir, wagaira, ki 
jin se nafsani adrai koshish karte hairj, ki Kalam se qail na ho jawerj. 
Phir, bulandi, yane gurur se, jis ke sabab se nadan insan nahin 
chahta hai, ki najat niuft howe ; aur jis ke sabab se wuh injil j^e nafrat 
karta hai, is waste, ki wuh admi ki fazilatokhud parasti nest karti hai. 
Yih takrar i naf.-ani aur nadan bulandi wahi mu^halifat hai, jo nafsani 
dil Masih ke zidd men Karte hain. 

2. Phir is men vivxhfath mazkiir hai, jo injil gunahgarog par pati 
hai. Wuh in burjoo aur panahgahon ko gira deti hai. Is ta ah se 
Masih Shaitin ke baktar ko, jis par wuh tawakkul karta tha, lutta hai ; 
yane, gunahgar ko chitata hai, ki us ke sab tasauwar aur bulandi use 
JKhuda ke gazab se panah nahin de sakte hain. 

3 Is fath k§ anjdm o faida mazkiir hain. Masih apne dushmanoQ 
ko na sirf lutke le jata hai, balki unhen apne mahkiim kar deta hai, 
yahai) tak ki we Ijhushi se us ki badshahat ke tabi bote, aur us ki 
Vhidmrit karte hain. Yih to fath se bihtar hai. We na sirf Masih 
ki mu^jhalifat karne se baz ate hain, bp.lki us ke liye lariie lagte. 
Wall ! fath i mubiirak ! basabab jis ke gabb o maglub baham shad- 
,raani karte hain ! 

Is se yih natija nikalta hai; — 



MASrH KE MANSAB. 275 

Mast'h bddshdh( ikhtiydr o iqtiddr un sahhon ke dilon par, jinhen 
injd us ke tdhiddr kar deti hai, rakhtd hai. 

Jab admi tahki ke qabze se rihai pate, usi waqt Masih ki tasallut 
men dakhil bote hain, Kal. 1: 13. Yih tasallut riih^ni aur batini 
hai, LukalT: 20,21. Masih apne logorj ke dil, tamiz, aur ^ihwa- 
hishoQ a^en takht-nisbin bai, Zab. HO : 3 ; aur us ki badsbahat sada- 
qat, aur ardm, aur Rub-ul-Quds meo kburraral bai, Riim. 14 : 17. 

Ab daryaft karen, ki Masih adraiorj ke dil meo apnatakbt kyun- 
kar pata hai ; kis tarah se wub apna badsbabi uhda istiaraal karta bai ;. 
aur un ke kya kya baqq haiQ, jin par wub badsh^hi karta hai. 

I. Masih apna takbt admi ke dil men kyunkar pitd hai P Dil ko 
fatb karne se. Agarcbi we, jo bachenge, us ke hairj, aur Bap ne 
unhen use diya, aur wub un ke liye mua bai, tau bbi Shaitan pable un 
par qabiz bai. Kbuda ne Kanaan ki zamin Abirabam ko di tbi', lekia 
Kanaani, aur Parizzi, aur bani Anak us par qabiz the ; aur Abirabam 
ki aulad ko us ke bye larna para. Isi tarah se ghar us ka hai, jis ne 
usetamir kiya ; lekin zorawar admi batbyar leke us par qabiz hai, aur 
jab tak ki ek us se mazbut ake use na nikale, wub rahega, Liiiia 1 1 : 
20 — 22. Isi tarah se Masih ko apni rah gunabgaron ke dil raeo larai 
karke kbobia hai. Dil us ka baqq bai ; lekin use bajabr lena part^ 
bai. Aur wub yibi kam karta bai. Us ke log us ki qiiwat ke dia 
ilvbtiyari qurbanian late bain, Zab. 110: 3. Us ki quwat ka din 
wuhi hai, jab ki wub apne kalam se dil par tasir kartd hai ; kyunki 
us ki Rub us ke kalam ko leke, jo bar kisi do dharl talwar se teztar 
bai, dil ko kholta hai, Ibr. 4 : 12. Tab tamiz us ke tiron ke sabab 
ghabra uthti hai ; aur we bolte bain, ki Ham kya karen.'' Am. 2: 
37. Dilchbid jata. Masih ke tir us men tez bain, jin se log us he 
6ge girte bain, Zab. 45 : 5, 6. Wub is tarah se gunabgaron ki sari 
jbilthi panahgabon ko dba deta hai. Tab un ke sare ^hiyal, aur uzr, 
aur bahana sirf k%az ki si diwar thabarte hain. Un ke dil thartbar- 
ate, aur bar ek bulandi, jo Khudawand ki rau^jbalifat karti, girjatl 
hai. 

Jab Masib dil men aise paigam bhejta, to us dil men nihayat tasdia, 
hota hai ; goya Shaitan ne us meij aisi shabrpanab banai bai, ki dil 
pable hi se maglub nabfn hota ; balwi darta rabta, jab tak ki us ka sara 
jbutba bharosa jata rabta, aur wub apne tain Masih ka mubtaj malum 
Karta. Tab wub Masib se rahra mangta ; aur Kbuda, jis ka irada sirf 
yibi tha, ki dil hi ki bibtari ke liye us par galib awe, rahmat ki ummaid 
dikhata ; aur dil ^bushi se maglub boke apni gardankashi chhor deta, 
aur us ki tabidari karta bai. 

Kabbi kabhi dil men shakk aur dar basbiddat bote hain, aur kucbb 
ummaid nabin. Lekin kaun us Najat dibinda ke pas kabhi gaya bai, 
jis ne rahm na paya r Aur admion ne us ke magbib boke apni ummaid 
Be bartar rahmat pai bai. Lekin sbayad koi kabe, ki Mairj us ka 
sakbt dushman hiia hiin. Bhala ; tau biii Badsbah ap kabta bai, ki 
Shanr apni rah cbbore, aur main us par rahm karunga, aur bakasrat 
muafi bakhsbunga, Yas. db : 7. Phir sbayad kabe, Rahm ka mausim 
guiiar gaya hcga : main ne der tak mukhalifat ki bai, Lekin yib socho» 



276 MASm KE MAXSAB. 

k'l agar aisa hua, to Maslh ne kyuQ intiqam nahin liya? Kviia jahan- 
nara mec nahi'ii bheja ? Wuh ahhl tak rahm dikhane ke waqt ki 
intizari karta liai : wuh buland hai, ki rahm kare. 

A'Khir ko mali'im hota hai, ki agar main sarkashf men rahun, to 
zurur halak ho jaunga ; aur agar Masih ke pas jaiin, to mera hai kaisa 
badtar hoga ? Tab rahm ke paigamon se tasalli aur himmat pata hai : 
chunanchi is bat se Masih ki taraf khincha jata, ki Wuh intiha tak 
bacha sakta hai, Ibr. 7 : 25, aur Jo mere pas at<l hai, main use hargiz 
nikal na diinga, Yilh. 6 : 37 ; aur Ai sab mihnat kasho, aur bar- 
bardaro, mere pas ao, aur main tumhen aram dunga, Mati 11: 28. 
Tab admi ki marzi Masih ki magh'ib ho jati', aur us ki khwahisherj 
darwaze ko kholke Masih ko andar ane detin. Jis tarah ki Zabiir 
men Israel ka Kanaan zamin meQ dakhil bona mazkur hai, vane " Ai 
daryii, tujhe kya hua, jo tu bhaga ? aur ai Yardan, kyd hiia, ki ti'i ulti 
bahi ? Aur kya hua, ai paharo, ki turn mendhoQ ki m^nind chha- 
langeQ marte ho r" Zab. 114: 5, 6 ; usi tarah ke misal se Masih 
ka dil men dakhil bona baydn ho sakta hai. Tujhe kya hiia, ai gar- 
dan kash marzi, jo tu Masih ki maglub ho gai ? ai sakht dil, tujhe 
kya hua, jo tii narm hoke tauba ke panion ko baha deta ? 

Is tarah se dil Masih ke pas khushi se ata hai, aur kuchh nahio 
<rhahta hai, raagar yih, ki us ki tabid^ri aur khidmat men ayanda ko 
zindagi guzran kare. 

II. Ab daryaft karenge, ki Masih un ke dil men, jo us ke maglub 
hote hain, kis tarah se hukmrdnt kartd hai. 

1. Wuh unhen nai shartat deta hai ; aur kamil tabidari farmata hai. 
Age dil kisi tarah ke rok tok ki bardasht nahin kar sakta tha : us k^ 
nafs us ki shariat tha. "Ham bhi age bewaquf, sarkash, fareb khane- 
wale, aur gim^^gun shahwaton aur ishraton ke bande the," Fil. 3 : 3. 
Lekin abhi nafs bhi us ke bukm men aya. Lil ke aur Masih ke bfch 
yihi ahd bandha gaya hai. Masih ka hukm hai.ki "Mera jua apne kandhe 
par le, aur mujh se sikh," Mati H : 29. Is men kharai to hai, le- 
kin gulami nahin ; kyiinki Masih ke qanun sirf kitab i quds men 
nahin, balki us ke sachche pairauon ke dilon par likhe gae hain ; is 
waste tabidar bona sahaj aur khushi ki bat hai. Masih ka jiia halka 
hai. Jo dil Masih ka tabidar howe, zurur hai, ki us ka bar ek ^hiyal 
us ke hukmon se razi howe. 

2. Masih unhen tambih deta hai. Jinheo piyar karta hai, unheg 
dhamkata, aur tambih deta hai, Ibr. 12: 6, 7. Yih tamhih kabhi 
badan se, aur kabhi m^l se, aur rishtadaron se, aur kabhi dilhi se 
rautaalUq hai. Kabhi bimari ya dunyawi nuqsan se unhen chitata hai ; 
aur kabhi apne chihre ki tajalli un se chhipata hai. Lekin sab un ke 
faida, na un ki halakat, ke waste hai. Hamen tambih ki chhari ke sath 
barakat milna is se bihtar hai, ki betambih hoke gardankashi ke sath 
halakat ki rah men dauren. 

3. Wuh apne logon ko ub se phir Jane se hachdtd hai. We isi 
khatre men hain. Un ke dil ki asli kharabi aisi hai, ki agar wuh unhea 
na rokta, to we us se pichhe hat jate. Imtihiin ke waqt wuh un ko 
fayl deta hai. Wuh un ke dilon men gunah ki khwahish kamzor 



MASm KE M ANSAE. 277 

kar deta hai. Har tarah se wuh unhen Shaitan ki rah meo phir 
jane, aur us ke jal men phir phansne se bachata hai. Wuh unhea 
apnl bari qudrat se mahfuz rakhta hai, ki koi unhen us ke hath se na 
chhinlewe, Yiih. 17: 12. 1 Pat. 1 : 5. Yar. 32: 40. 

4. Wuh un ki tdbiddn ku phal detd hai. Agarchi we kamil khid- 
mat nahi'n kar salite hain, tau bhi wuh fazl se khidmat men tasalli 
bakhshta hai. Sachche dindar us ko jante hain, ki wuh kasrat se 
talab deti hai. Us ki khidmat ka phal gunah ki khushion se bihtar 
hai. 

5. Masih bhtta7't kashisho?} anrjur.bishon par hukiimat kartd hai. 
Jab dil men kina, aur hasad, aur guriir fazl se larne lagte, tab wuh 
fazl ko fathraand kar detd hai. Jo koi apna dil us ka mahkum kar 
deta hai, so gunah ki khwahishon se rihai pata hai. 

Us ki hukiimat kdmgdr hai. Us ki bad&hahat bat men nahin, balki 
qudrat se hai, 1 Kar. 4 : 20. 

Wuh bajabr hukiimat nahi'tj karta hai, lekin mahahbat kt kashish se, 
Kalisiya Barra ki jorii hai, Mu^h. 19:7. Wuh ikhtiy^ri tabidari 
se khash hai, aur na us se, jo bajabr hoti hai. Wuh ham par, jaise 
larkon par, hukiimat karta hai ; na jaise guUmog par ; aur is tarah se 
us ka badshahi iqtidar bap ki si mahabbat se mil jata hai. 

III. Ab un ke haqq aur fdida, jo is badshahat ke mahkum hain, 
bay^n k':irenge. 

1. Jis j is par Masih hukiimat karta hai, toe sab shara hi lanat se 
bilkull chhiit gae hain. We shara ki lanat se chhiit gae hain ; lekin 
shara unkeliye chal chalan ka qaniin hai. Agar shara se bilkull chhiit 
jate, tau bhi aisi azadagi se kuchh faida na hota. Sachche I'sai nahia 
chahte, ki gunah karen ; is waste nahin chahte hain, ki shara se 
chhiit jawen. Lekin us ki guUmi o lanat se chhutkara pana bari bdt 
hai ; aur us ki khabar bari khushkhabari hai. We, jo Masih mea 
hain, shara ke hukm men nahin ; yane, unhen najat ke liye shara ko 
piirakarna nahin hai, Gal. 5: 18. Mubarak hain we, jo is khushi 
ki bat sunte hain Zab, 89: 15. 

2. We gundh ki qudrat se bach j die hain. Gunah age ko un par 
hukiimat na karega, Riim. 6:14. Ek hi falak men do aftab nahia 
ho sakte hain : jis dil men Masih hukiimat karta hai, us men gunah 
ki qudrat tiit gai. Sach to hai, ki gunah us men baqi hai ; us ki alii- 
da karnew^h taqat baqi hai; lekin us ki hukiimat shikast ho gai hai. 
W^h ! kaisi khushkhabari ! kaisi khushi ka din ! 

3. Aur ek iiidsi pandh hai. Masih apne logoQ ko un ke dushman- 
on se, aur khatron se, rih^i deta hai. Wuh apne sab imaadaron ko 
najat tak bachata hai, Yiih. 17 : 12. 

4. Masih apne logon ke bojh sambhdltd hai. Wuh barren ko apne 
hath se faraham karega, aur apni god men uthake le chalega, Yas, 
40: 11. 

5. Sulh aur dilt-drdm unheo milte hain. Us ki badshahat "rasti, 
aur aram, aur khushwaqti" hai, Riim. 14: 17. Aur jab tak us ke 
asa ki panah nahin lete, tab tak aram muhal hai. Lekin is bat men 
saho na karnd chahiye. Yih ar^m bardbar nahin hota jatd hai. 

X 



278 MASrH KE MANSAB. 

Gunah se vih dram barha bigar jata hai. Tad bhi jab Masih ke paar 
tauba karke jate hain, tab hamesha use sachche aur pure ardm ki 
bunyad pate bain. I'man ke sabab rast gine jake Khuda se sulh pate 
liaio, Rum. 5 : 10. Yih bar roz barl ziyafat hai; aur sirf we, jo 
o-unah se ranjida hain, is ki khubi jante hain. 

6. Abadt ?iajdt \jn k-d haqq hai. Badshah aur bachanewala ek hi 
hai, Am. 5 : 31. Masih ki badshahat is dunya men, aur aqibat men, 
ek hi hain. Jo yahan us ke mahkum hain, we wahan us ke sath bad- 
shdhi karenge. 

Ha'sil I kala'm. — 1. Un y Tcaisi khardb hdlat hai, jo Shaitdnki 
nuldmi men rahte hain, aur Masih h' hukumat radd karte Man. Shaitan 
apne pairauon par, un ke nafson aur hawasson ke wasile se, bara zulm 
kar karke akhir ko badle men abadi halakat deta hai : Masih, dram, 
aur abadi jalal. Tau bhi kitne hi thore Masih ki taraf rujii late hain ! 
Kitne bahut Shaitan ki abadi gulami men rahne chahte haia ! O, kab 
o-unahgar us khabis ki khidinat se naraz hoke azadagi ke liye ah mar- 
enge \ Agar koi sunnewala yihi chahta ho, to main apne badshah ke 
nam men usekahta hun, ki Masih kabhi taubakar ko radd na karega. 

2. Kaun hamdrd bddshdh hai t Yih bat pucbhna bar ek ko muna- 
sib hai. iViem badshah kaun hii ? Yih sab se bari bat hai. Kya 
Masih hamara hai ? ya ham a bhi talak Shaitan ke tasallut men hai f 
Apni apni rub ki taftish karo. Adalat ke din Masih bar ek ke dil ki 
taft'sh bakhubi karega. Tab wuh kahsiya men se har ek ko, jis ka 
dil us ka mahkum na hua, nikal dalega. Pas, khabardar ! na ho ki us 
waqt tumhara dil Shaitan ka mahkum howe, aur turn Masih ki bad- 
shahat men kabhi nahin ane pao. 

Txxm kis ki tdbiddri kdjtQ \\o } Usi ke tabi tum hi ho, Rum. 6; 
16. Jab tak ki Shaitan ki tabidari karoge, tab tak Masih ko Khu- 
dawand kahne se kuchh faida na hoga. Tum use fareb nahin de sa- 
koge. 

Kva tumhari dinddri haqiqi hai, ki sirf zahiri } Kash ki tum ba- 
khubi yad karte, ki Khuda har tarah ki dindari se nafrat karta hai, 
magar us se, jo dil se hai. 

Kya tnm Masih ko aisd pahchante ho. ki vs pahchdn se najdt 
howe? Masih ke sachche mahkum use is tarah se jante hain ; aur 
Shaitan ke mahkum andhiyare men rahte hain. Kya tumhare dil mea 
Masih raushniy aur zindagi, aur jalal malum hota hai.? Kya wuh 
tumhen is sabab se aziz hai \ Kya tum us se aur railap karne chahte 
ho ? Aise nishanon se tum apni halat ki taftish kar sakte ho. 

Tum kaun se logon ki suhbat karne se khush bote ho? Kaun se log 
tumhare barguziue dost bain r Turn apne khass doston ki sifaterj 
jante ho, aur unhea beshakk pa'sand bhi karte ho ; — to tum isi se 
apne taiu jimcho. Masih ke tabidarorj ko Shaitan ke mahkiimon ke 
bich kya kam i: Pardesi log apne hi mulk ke admion ki suhbat chahte 
hain ; aur waise hi Masih ke log. We ek ^jhass log hain ; aur agar 
tum men se kisi ko un ki suhbat se nahin, balki dunya ke logoo se 
^thushi hai, to wuh Masihi kyunkar ho sakta ? Sach hai, ki donon 
badsh^hatoii ke mahkum is dunya men mile jule rahte hain s lekia 



MASfH KE MANSAB. 279 

tau bhi ham apne j^ni dost chun sakte hain ; aur jo koi unTien dunya- 
-wi log-on se chunta, so zahir karta hai, ki Masih ki mahabbat us meij 
nahin. Agar hotf, to zurur Masihion kf suhbat se kbush hota. Mu- 
qaddason aur kamilon se khushi basil karni chahiye, Zab. 16:3. 

Kya tumharl chdl durust aur pa k hai ? Us ki badshahat k^ asa las- 
ti ka asa hai ; aur agar tumharl chal durust nahin hai, to turn kyiinkar 
us asa ke raahkum malum bote ? 

3. Ham sab ko chahiye, ki aise Badshah ke mahkumhoke tis keldiq 
zindagt guzrdn karen. Us ke namiina par chalo : us k: lik dekhke qa- 
dam maro. Plar bat men, jahau tak ho sakta hai, usi ke muwafiq sab 
kuchh karo. Jo koi yih qasd karega, aur us se madad mangega, zu- 
rur, us ka sachcha mahkum zahir hoga, aur auron ko qail karega, aur 
ap apne dil men us ki badshahat ki tasalli basil karega. 



SATRAHWA'N BA'B. 

MASi'h ka' BA'dSHA'hi' MANSAB. 

US KA^ intiza'm o parwardiga'bi' BARGUZTDON 

KE WA'STE. 

Aur sab kuchh us ke zerpd kiyd, aur us ko jamdat ke liye sab kd sir 
bandy d. — Afs. 1 : 22. 

Is sanad se pahle thori ayaton men Piilus shukrguzdri ke sath Khuda 
ke fazl ki tarif karta tlia, jis se Afsi logon ne Masih par iman lane ki 
niamat pal. Us ki qudrat ka yih basil ek dilsre jalwagar hasil ke sath, 
5^aine Masih ka murdon merj S3 ji uthne ke s^th, mushabih karta hai ; 
donon ek hi sabab i muassir se haig. Us qudrat ne Masih ko pasti 
ke gahrao se, balki maut ki pasti se uthake, use tamam dunya aur 
kalisiya par sarbuland kiya — " us ko jamaat ke liye sab ka sir banay^.'' 
Yahan char baten gaur karna c'j^hiye. 

1. Masih ki buzurgi auriqtidar : " sab kuchh us ke zerpa kiya," jis 
ka matlab yih hai, ki us ka ikhtiyar o iqtidar, apne sab mahkumon 
par, kamil hai. Yih qudrat us ko Bap se di gai hai ; kyiinki us zati 
aur asli qudrat o iqtidar ke siwae, jo ki wuh Khud^ hoke rakhta hai, 
dar hale ki wuh Darmiydni hai, ek iqtidar diva gaya hai, jo us ki tas- 
dia ka phal ya ajr hai. Fil. 2:8. 

2. Jis ne yih iqtidar paya, so sirf Masih hai : wuh s^re iqtidar aur 
qudra:t par auwal qabiz hai. Makhluq men se jis kisi ne kuchh iqtidar 
paya hai, us hi se paya. Sirf wuhi Khudawand hai, (Yahiidah, 4), 
sdri qudrat ka chashma. 

3. Sare makhliiqat is iqtidar ke mahkiim hain : " sab kuchh" us ke 
zerpa kiya gaya hai ; us ki hukumat samundar &e samundar tak, balki 



280 MASm KE MANSAB. 

41am ki hadd tak hai. " Tu ne use sab bashar par ikhtiyar diyd hai :** 
sari gair zirii chizon, kironmakoron, haiwanon, par, firishton aur insan 
par: sab ke sab us ke bas men haic. 

4. Khnss karke yad karo, ki wuh kis waste is tarah se kull k^in^t 
par hukumat karta hai ; yane, kalisiya ke wdste ; un ke faida, aur 
tasalH, aur najat ke liye, jin ke hadle merj wuh ap mua. Us ne 
kah'siya ko mol liya ; aur Khuda Bap ne us ke hath sab kuchh supurd 
kiya, taki us ke lahu k4 basil zurur howe. Is se yih nati'ja nikalta 
hai : — 

Parivardigdri aur intizdm M bcklshdhat par tsd Masih, apne khartde 
hiionlce fdida aur abadt bhaldt ke liye, kdmil ikhtiydr o iqtiddr rakhtd 
hai. 

Chunanchi tu ne use sab bashar par ikhtiyar diya hai, taki wuh un 
sab ko, jinhen tu ne use bakhsha, hayat i abadi bakhshe, Yuh. 17 : 
2. Aur ham jante hain, ki sdri chizen un ki bhalai ke liye, jo Khuda 
•ke miihibb hain, milke kam men mashgui hain. 

Pak nawishton ke kahe se, aur dunya ke muamalon ko dekhne se 
saf zahir o raushan hai, ki Masih sab chizon ka intizam karta hai. 

Hizqiel nabi ki kitab ke pahle bab men Khuda ke intizam ka ek 
khub naqsha hai. Us se malum beta hai, ki sab chakkaron ki rahnu- 
m^i aur intizam, us rub se, jo un men rahti hai, kie jate hain ; yane, 
is jahan ke sare muamale aur sab chizon ki gardish us Ruh i azim ke 
ikhtiyar men hain. Aur 26 ayat men, jo goya sab ki kunji hai, Masih 
ka €k ima milta hai ; — sab ke iipar eK insdn sd qdlib baithd hai, aur 
sab chizon ke intizam ke waste hukm diya karta hai. Agar aisa na 
hota, to kis tarah se sab chizen baham milke us ke iradon ko pura 
kartin, aur anjam tak pahunchatln ; jaisa ki Israel ki rihaise, aurbahut 
aur kamoQ se zahir hua hai } Beshakk, agar das admi, mutafariq 
jagahoQ se, be salah kie, ek hi waqt, ek hi jagah par, aur ek hi kam ki 
babat, jama bote, to malum hota, ki kisi poshlda tasir ke sabab se yih 
hua. Kis tarah se aise ajib majare aise adna wasilat se hua karte 
hain ? Amiis 5 : 9 ; 1 Kar. 1 : 27 ; balki jab we wasilat, jo maqul 
maliim bote hain, bilkull abas nikalte ? Zab. 33 : 16. Agar Masih 
ka yih iqtidar na hota, to us ke log apne lakhon quwatwar aur sakht- 
mizaj dushmanon ke bich, jaise bheren bheriyon ke bich, salamat 
rahte ? Lukd 10: 3. Kis tarah se buta jal karke ghatta nahin .^ 
Khur. 3: 2. 

Lekin mera irada nahin hai, ki sabit karun, ki intizam kiya jata hai ; 
par irdda yih hai, ki Masih ke intizam ke hisse aur taur bayan karun. 

I. Wuh intizam karta hai is tarah se, ki wuh un ko, jo us ke hukm 
men hain, sambhalta, ijazat deta, rokta, gherta, panah deta, aur saza o 
jazii deta hai. 

1. Wuh duuya ko, aur jo kuchh us meo hai, apnf qudrat se sajn- 
bhdltd hai. " Mera Bap ab tak kam kartii hai, aur main bhi kam kar- 
ta hiin," Yuh. 5 : 17. " Us se sari chizen baham milin," Kal. 1 : 
17. Masih ke jalal ka ek bara hissa yihi hai, ki us par jahan bhar ke 
makhliiqat ki hasti o zindagt bar ghari mauquf hai. Wuh diya gay^ 
hai, taki zamm ko bahal kare, Yas. 49 ; 8. 



MASrH KE MANSAB. 281 

2. Wuh apni b^dshahat men badon ki bardasht karke ijdzat deta 
iiai, ki apne fial karen. " Farefta aur farebinda us ke ikhtiyar men 
hain," Aiy. 12 : 16. Hao, we, jo Masih aur us ke logon ki mu^ha- 
lifat karte hain, us se taqat aur ijazat pate haio- Mat kaho, ki Qudiis 
ul Qudsin ko mundsib nahin hai, ki badi karne ki ijiizat dewe, jis ko 
a'»-ar chahe wuh rok sakta hai ; kyunki wuh faqat wuhi hone deta hai, 
ki jis se wuh apna jalal zahir karega ; aur is tarah se us ki bardasht 
karna aur ijazat dena nek aur rast hai. Masih ki kam khilqat ke kim 
se mubtala nahin hota hai. Siiraj ki nirali jot zamin ke napak bhap 
se ah'ida nahin hoti hai. Masih ki qudsi admion ki badfon se kuchh 
milap nahin karti hai ; aur un ke gunahofi ka uzr us ki ijazat se nahio 
ho sakti. " \A''uh chattan hai, aur us ka k^m kamil ; par unhoQ ne 
apne tain kharab kiy^,'* 1st. 32 : 4, 5, Tau bhi agar wuh badoQ ko 
un ki sari bad khawishon ke muwdfiq chalne deta, to dunya men na 
aram na intizarn baqi rahta ; is waste 

3. Wuh apne intizam ke lagam se unhen roktd hai, taki we apne dil 
ki pun khwfihishon par chalne na pawen. " Tii baqi ke qahr ko rok 
lega," Zab. 76: 10. Jab usi kd nek irada un ki badi ke wasile se 
anjam i nek tak pahunch^, tab wuh unhen rokta, aur kuchh ziyada 
karne nahin deta hai. Yihi intizam ka jalwagar bhed hai, jis se gaur 
karnewala mutaajjib hota hai. Jab ki ham gunahgar ko badi karne ko 
mustaid dekhen ; jab malum hota hai, ki us ke liye use taqat hai ; jab 
roknewala koi nazar nahin ata ; aur tab bhi wuh apna maqsad piird 
nahin kar sakta hai ; yihi raz i azim hai. Gunahgar ki l^hardb marzi 
ki koshishen ruktin ; jaisa ki Laban meQ hiia, Paid. 31 : 24 ; ya un 
ki rah meo ajib tarah se inhiraf dalajata hai, jaisa ki Sanherib ruk 
gaya, 2 Salatin 19 : S ; aur is tarah se we apne maqsad piira karne se 
phirae jate. Julian shahanshah ke do bare irade the : pahla, Fars ke 
badshah par gahb bona ; aur diisra, Jalilion, ko. jis nam se wuh haqir 
se Masihion ka zikr karta tha, nest o nabiid karna. Us ne thaharaya, 
ki Fars wale se shuru kare ; aur bad us ke Masihion ko apne buton ke 
mazbah par qurban kare ; — par Khuda ki hikmat se us ne apne pahle 
qasd meo maglub hoke wafat pai. Wah ! Masih ka intizam kaisa 
azim ! 

4. Masih insan ko ghertd hai, aur un ki hadden bandhta hai, ki we 
un se pare na jawen. " Un chizon men se, jinhen tii saheg^, kisi kd 
khauf na rakh. Dekh, Iblis turn men se kai ek ko qaid men dalega, 
ki tum azmae jao, aur turn das din tak tasdia paoge, Mush. 2 : 10. 
Dushraan qabr men dalne chahte, par sirf qaid men dal sakte; we sabhon 
par zulm karne chahte, par sirf bazon ko hath laga sakte ; we abad 
tak unhen qaid me;^ rakhne chahte, par sirf das din tak rakh sakte. 
Char sau tis baras Khuda Ke logon par Misr men thaharae gae : aur 
tab hi, balki us hi rat men, Khuda unhen nikal laya ; kyiinki tab hi 
wada ka waqt pura hua. Am. 7:17. 

5. Dunya bhar ke khatron aur dushmanon ke bich men Khudawand 
Isa apne logon ki pan^h karta hai. Masih tha, jo bute meij Musa ko 
nazar aya, jis ke sabab se buta jalke mahfiiz raha. Us biite se shayad 
Khuda ke log, jo Misr men the, murad the ; aur us ke jalne se un 
ki nihayat musibaten ; aur us bute ka mahfuz rahna, ag ke shualon ke 



282 MASTH KE MANSAB. 

bich, Khudawand ke apne logon Id khahargi'ri aur pan^h karne ki 
manind hai. Koi apne mahbub ke live aisa fikrmand nahin hai, jaiad 
Masih. " Jaisa parinda phurphurata hai, waisa hi Rabb u\ afwaj 
Yarushalam par saya karega," Yas. 31 : 5; yane, jaisa ki chiriyaetj 
kampti'o, aur apne bachchon ko khatre se bachane ke liye chillake jald 
urtiQ ; waisa hi Khudawand apne log-on ko jald panah dega, aur 
bachaega. Masih men we niahfuz hain. 

Hamara apne ghar men, aur apne bistar par aram karna ; hamara 
kisu tarah se sukh meo rahna, sirf usi se hai. Agar shari'r admi apni 
sari dill shararat kam men la sakte, to kaun bhala changa rahta ; aur 
kis ka ghar mahfuz rahta ; aur kis ka khun bah^ya na jata r Shayad 
hamari halakat ka mansuba hazdron bar kiya gaya hai. Ham apm 
zindagi, aur gharane, aur mal asbab, aur azadagi, aur jo kuchh hamerj 
aziz hai, us ke liye ham usi ki parwardigari aur intizam ke qarzdar 
hain. Kyun/a ham kabhi kabhi Zabur ke likhnewMe ke muwafiq kah 
sakte hain, ki " Meri jan sheron ke bich hai," Zab. 57 : 4. Aur 
Khuda ke logon ke bachao, aise sharir admi'on se, kaisi tadbfr se hoti 
hai r Khuda sherorj ke dant un ke munh men tor dalti hai, Zab. 58 : 
6. Wuh bazon ko halak karta hai, — bazon ki taqat nest karta hai, — 
bazon se un ki shararat ke wasilat chhi'n leta hai, — bazon ko un ke tajwiz 
kie hue qabu se rokta hai, — bazon ke guman ko aur kamon par phir- 
ata hai, — aur bazon ko ek dusre ke sath larata hai, ki we is tarah se 
apna zor kharch karen. " Ai Khudawand, teri sanaten kya hi bahut 
hain! Tii ne un sab ko hikmat se banaya; zamin tere mal se pur 
hai, Zab. 104: 24. 

6. Wuh badon ko sazd detci hai, aur apne intizam se unhen unhm ke 
phande me|i pakarwata hai. Firaun, Sanherib, Juhan, aur bahut aur 
bare sharir, us ke badla lene ke gawah hain. Sach to hai, k\ bahut 
sharir is dunya men saza nahin pate ; taabhi kabhi kahhf Khuda sha- 
riron ke sath is dunya men aisa suliik kart^ hai, ki auron ko un ke 
hai se ibrat hoti hai. Khud^ ne barhl apne dushraanon ko aisi m^r 
khilai hai, ki we kabhi us se change na hue. Masih lobe ke asa se 
qaumon men hukiimat karta hai, Zab. 110 : 2. 

7. Wuh unhen, jo us ki khidmat, aur jo us ke logOQ Id madad, 
karte hain, jazci detd hai. — Wuh apne intizam meo, ^pi^e Ivhazana i 
•latif se, isi zindagi men, kabhi kabhi apne bandon ko un ki khidmat 
ke badle sau gune deti hai, Mati 19 : 29. Parwardigar kl ankh 
hamesha apne logon ki hajaton, aur tangion, aur dukhon par nigah 
karti hai. Wah ! agar us ke khass logon ke tajriba k^ bayan likha 
jata, to kaisi jilden hotin ! aur kaisi khushi hoti us ke parhne se ! Us 
ki Parwardigari kaisi achambha, paedar aur ajib hai ; khass karke un 
ke haqq men, jo apne tain use ^upurd karte haia ! 

II. Ab hi dary^ft karna hai, ki Masih apni hddshdhat men intizdm 
kis tarah se karta hai. 

Firishte aur insan douon us ke wasilat hain : firishte khidmatguzar 
ruhen hain, jo najat ke warison ki khidmat ke liye bheji gain, Ibr. 1 ; 
14. Liithar ne kahS, ki un ke do kam bail) ; yane, bihisht men gana, 
aur zamin men nigahbani karn^. We hamare liye mahabbat ke se bahut 



MASrn KE MANSAB. 2S3r 

se kam karte hain, aur muqaddason se bahut si' mahabbat rakhte hain. 
We is zindagi men Khuda Ke farzandon ki bari hifazat karke akhir ko 
unben un ke Bap ke pas le jate hain. 

Aur jaise firishte, waise hi admi Parwardigar ke khadim hain ; han, 
nek aur bad. Khusrau is sabab se Khuda ka banda kahlata hai. Bad 
admi apni napak ^hwahishon par chalte hue Khuda ki marzi ke wasi- 
lat hain. Na asujan, na zamin, na jahannam men koi makhluq hai, 
jise Masih apne iradon ko pura karne ka wasi'la nahin kar sakta hai. 
Lekin wasda khwah nek ho, khwah bad, Masih ka kam zuriir nek hai ; 
aur wuh sab kamon men dana, aur khud-mukhtar, aur be bandj aur 
us ke sare kam us ke rriuqaddason ki bhalai ke bye hain. 

1. Us ke sare kam nek hain. Agarchi wuh badoQ ke wasila se 
bahut kamon ko anjam deta hai, taubhi us ke kiim usi kl manind hain — 
biJkuU pak o muqaddas. Suraj ki jot se raushni judi karna is se sahaj 
haij ki Masih ke kam aur intizam se qudsi judi-kare. 

2. Masih ke intizam ke kam ddnish ke sdth kie jate hain. " Chakkar 
ankhcn se bhari hiii hain," Hiz. 1 : 17. We bazor i nabina nahin, 
baUi danish o ^ihirad se chalte hain. Masih ki danish khass karke is 
men zahir hoti hai, ki wuh apne logon ke liye aise hai o hisse chuntd 
hai, ki jin se un ki abadi bhalai howe. Is bat men us ki danish ha- 
mari samajh se bahar hai. Nuqsan se hamara faida niiidlta hai ; aur 
hamari khwahish ke dabane se hamari najat. 

3. Masih apne intizam karne men khud-mukhtdr hai. Yih bat ki- 
t^b ul quds ke bahut maqamon se zahir hoti hai. Dekho, Zab. 135 : 
6; Mush. 19: 16; Ams. 8 :~ 15, 16. 

4. Koi us ka samhna nahin kar sakta hai, Yas. 43 ; 13. Wuh ap- 
ne matlab ke mutabiq sab kuchh karta hai, Afs. 1:11. Is sabab se 
us ke wasilat ka yih zikr hai, ki Garian pital ke paharon ke b'ch meft 
se aiQ, Zak. 6:1; yane, paharon se us ke irade murad hain. Jab 
ki Yahud ne Masih ko marwa dala, tab sirf wuhi kiya, jo Khuda ke 
pesh-irada ke mutabiq tha, Am. 4 : 28. 

5. Us ke sdre kam us ke muqaddason kl bhalai ke liye hain. Us 
ke kam ek dusre se nisbat rakhte hain ; aur sab ke sab us ke logon ke 
liye kie jate hain. 

Ha'sil I kala'm. — Pas, malum hota hai, ki ham apni zindagi, aur 
Izadagi, aur sari tasallioQ ke liye Masih ke qarzdar hain. Masih ha- 
mare liye sab chizon ki bandobast karta hai. Sach to hai, ki wuh 
hamari nazar se gaib hai ; tau bhi wuh hamcQ dekhta, aur sab baton, 
meii hamari ^habargiri karta hai, Wuh asman se sabhozj par, jo us 
se darte hain, nigah karta hai; wuhjanta hai, ki ham kab imtihan ke 
sabab se khatre men hain, aur kisii tarah se us khatre ko roata hai, 
jab ham us se waqif nahin hain. Wuh hamen udas dekhke koi khu- 
shi nazil karta hai. Wuh apne logon men bad! ki kasrat dekhke 
ranj aur takhf bhejta hai, taKi unhen chitawe aur pak kare. Jo kuchh 
ham ne umr bhar paya, so usi se paya ; aur munasib hai, ki ham us ke 
wadon ko, aur us iii parwardigari ko dekhke tajwiz karen, ki un meo 
kaisi muwafiqat hai. 

2. Jab Masih tamam dunya ka intizam karta hai, to munasib hai^ 



284 MASrH KE MANSAB. 

ki ham apna hdl o hissa us par ehhoren, aur kuchh fikr nakaren. Us- 
par bharosa rakha chahiye ; kyunki wuh har bat men ham se danish- 
raand aur qiiwatwar hai ; aur zuriir hamare bye aisi tadbir karega, ki 
jaisi ham kabhi nahin kar sakte. 

3. MakhU'iqat men se kisi se na darna chahiye. Maslh hamara aur 
un ka Khud^wand hai ; aur beshakk hamari aisi kumak kar sakta hai, 
ki we hamara samhnd kabhi nahin kar aaken ; ya unhen aisa rok 
sakta, ki we hamen zarrar pahunchd na sakea ; y^ un ki badi se ha- 
mari bihtari nikal sakt^. 

4. Masih ko tak raho. Us ke k^m aur intizam ajiiba hain. Us ka 
ikhtiyar aur qudrat, us ki danai aur mihrbani, aisi hain, ki wuh har 
tarah se is l^iq hai, ki ham apna sab kuchh, is dunya aur aqibat ke 
liye, us par ehhoren. 

Masih ke bye Khuda ke nam ki tarif ki jawe. v